经言∶标本之道，浅而博，小而大，可以言一而知百病之害。言标与本，易而勿损，察本举
标，气可令调，明知胜复，为万民式，天度毕矣。
（旧经）六气标本，所从不同，有从本者，有从标者，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。从本者，化生于本，从标本者，有
标本之化，从中者，以中气为化，以六气为本，以三阴三阳为标也。
（新添）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，厥阴之中，气之化者∶阳明中气为湿，厥阴之中气热，
故阳明、厥阴不从标本之化，从乎中。中者，人气也，人气为病矣。
（旧经）经言∶少阳之上，火气治之，中见厥阴，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，所谓本也。然寒暑燥湿风火者，气谓本也，则三阴三阳上奉之。
三阴三阳者，太阴、太阳、少阴、少阳、厥阴、阳明，是谓标也。与本相合，为表里者，是谓中
也。是故太阴阳明合，太阳少阴合，厥阴少阳合。合而为六，分而以为手足，应三阴三阳十二经脉也。
（新添）又，少阴、太阳，有标本之化，然少阴本热，其标少阴也，太阳本寒，其标太阳
也，遂从标从本之化也。太阴、少阳，从本，然太阴之本湿，其标阴，少阳之本热，其标阳，故
各从其本化也。阳明、厥阴，不从标本，皆从乎中气，阳明其本燥，标为阳，其性凉，清化凉，
与标本不同，而反同其太阴湿土也，又厥阴不从标本，而反从乎中气矣。
（旧经）大凡治病，必明标本中气之化，而寒热温凉治之耳。又，经曰∶气有国中，凡三十
度而有奇，气同位者，何也？然∶国中者，谓一步间气分为二分，故言三十日而有奇也。奇为四
十三刻七十五分。国中相合，而成六十日余八十七刻半，乃为一步也。所以气之国中者，是以明
其天地气之升降也。气之初，地气升，气之中，天气降，升降不以，为造化之由也。故经曰∶天
气下降，气流于地，地气上升，气腾于天。故高下相召，升降相因，而变化作矣。故出入废则神
机化灭，升降息则气立孤危，故非出入则无以生长壮老已，非升降则无以生长化收藏。是以升降
出入，无器不有。故知人之眼耳鼻舌身意神识能为用者，皆由升降出入之通利也。故无不出入，
无不升降。化有大小，期有远近，四者之有，而贵常守，反常则灾害之矣。故曰无形无患，此之
谓也。又曰，有不生不化手？然∶与道协议，唯真人。故曰∶真人者，提挈天地，把握阴阳，呼
吸精气，独立守神，肌肉若一故能寿蔽天
地，无有终时，此其道生也。及夫至人，淳德全道，和于阴阳，调于四时，去世离俗，积精全神，
游行天地之间，视听八远之外，此盖益其寿命而强者也，亦归于真人。皆成道者。天地人三才，
运气加临胜复，注上中下矣。癸未日患，便是两感，火运加临上，见子少阴。其运火，两感合死，
标本合病。粗工不识阴阳升降，不知酸苦甘辛咸药性者，十人病，九人死也。
\r标本之图\pt166a21.bmp\r
经文说：标本的道理，看似浅显实则广博，看似微小实则宏大，可以通过掌握一个原理而推知百种疾病的危害。阐述标与本的关系，容易理解且不可减损，审察本与标，就能使气机调和，明确胜复规律，成为百姓的准则，天道度数也就完备了。
（旧经）六气的标本，所遵循的原则各不相同，有的从本，有的从标，有的既不从本也不从标。少阳、太阴从本；少阴、太阳从本从标；阳明、厥阴不从标本，而从其中气。所谓从本，是指气化生于本气；所谓从本从标，是指具有本和标的双重气化特性；所谓从中，是指以中气为气化来源。这里以六气为本，以三阴三阳为标。
（新添）少阳的本气是火，太阴的本气是湿，本末相同，所以从本。少阴的本气是热，其标气是阴；太阳的本气是寒，其标气是阳，本末不同，所以从本从标。阳明和厥阴的中气气化情况是：阳明的中气为湿，厥阴的中气为热，所以阳明和厥阴不遵循本或标的气化规律，而是顺从中气。所谓“中”，指人气，人气致病了。
（旧经）经文说：少阳之上，由火气主司，中见厥阴；阳明之上，由燥气主司，中见太阴；太阳之上，由寒气主司，中见少阴；厥阴之上，由风气主司，中见少阳；少阴之上，由热气主司，中见太阳；太阴之上，由湿气主司，中见阳明，这所说的就是“本”。然而寒、暑、燥、湿、风、火这六种气称为“本”，是三阴三阳所奉行的。三阴三阳，即太阴、太阳、少阴、少阳、厥阴、阳明，这称为“标”。与本相配合，构成表里关系的，称为“中”。因此，太阴与阳明相合，太阳与少阴相合，厥阴与少阳相合。合起来为六对，分开则对应手足经脉，应合三阴三阳十二经脉。
（新添）另外，少阴和太阳有本标的气化变化，但少阴本气为热，其标也是少阴（注：此处原文逻辑似有重复或特指，依文直译），太阳本气为寒，其标也是太阳，于是顺从标和本的气化。太阴和少阳从本，但太阴的本气是湿，其标是阴；少阳的本气是热，其标是阳，所以各自顺从其本气的气化。阳明和厥阴，不遵从本标，都顺从中气，阳明的本气是燥，标气是阳，其性质清凉，清化和凉性，与本标不同，反而与太阴的湿土相同；另外厥阴不遵从本标，反而顺从中气了。
（旧经）大凡治病，必须明了标本中气的气化规律，然后用寒、热、温、凉的方法治疗它。又，经文说：气在国中运行，大约三十度有余，气同位的情况，为什么呢？回答说：国中，是指一步之间，气分为两部分，所以说三十日有余。余数约为四十三刻七十五分。国中相合，形成六十日余八十七刻半，这才构成一步。之所以讲气的国中，是为了阐明天地之气的升降规律。气之初升，地气上升；气之中段，天气下降。升降失常，就是造化的缘由。所以经文说：天气下降，气流布于地；地气上升，气蒸腾于天。因此高下相互感召，升降互为因果，变化由此产生。如果出入停止，神机就会消亡；如果升降息止，气立就会孤立危险。所以没有出入就没有生长壮老已的过程，没有升降就没有生长化收藏的过程。因此，升降出入，没有哪个器物是不具备的。所以知道人的眼、耳、鼻、舌、身、意、神识之所以能发挥作用，都是由于升降出入通畅有利。所以无不涉及出入，无不涉及升降。化育有大小之分，周期有远近之别，这四种运动存在，贵在经常坚守，违背常规就会产生灾害。所以说无形无患，就是这个意思。又说，有不生不化的事物吗？回答说：只有与道契合的人，才是真人。所以说：真人，能够提携天地，把握阴阳，呼吸精气，独立守神，肌肉若一，所以能寿命覆盖天地，没有终结之时，这就是得道而生。至于至人，品德淳厚，全守大道，与阴阳和谐，调适四时，远离世俗，积聚精气，保全精神，游行于天地之间，视听达于八方之外，这是增益寿命而且强健的人，也归于真人之列。都是成就大道的人。天地人三才，运气加临胜复，注于上、中、下三焦。癸未日患病，就是两感证，火运加临上部，见到子少阴。其运属火，两感合并致死，属于标本合病。粗劣的医生不识阴阳升降，不懂酸苦甘辛咸药性的人，十个病人里九个会死。
The classic states: The principle of Root (Ben) and Branch (Biao) is seemingly shallow but actually profound, seemingly small but actually great; by understanding one aspect, one can comprehend the harm of a hundred diseases. Discussing Branch and Root is easy to understand and should not be diminished; by examining Root and Branch, Qi can be regulated. Knowing clearly the principles of Overcoming (Sheng) and Rebounding (Fu), one becomes a model for the people, and the measures of Heaven are complete.
(Ancient Text) The Root and Branch of the Six Qi (Liu Qi, 六气) differ in their derivation. Some follow the Root, some follow the Branch, and some follow neither. Shaoyang (Lesser Yang) and Taiyin (Greater Yin) follow the Root; Shaoyin (Lesser Yin) and Taiyang (Greater Yang) follow both Root and Branch; Yangming (Bright Yang) and Jueyin (Terminal Yin) do not follow Root or Branch, but follow the Middle Qi (Zhong Qi, 中气). To follow the Root means transformation arises from the Root; to follow both Root and Branch means there is transformation of both Root and Branch; to follow the Middle means transformation arises from the Middle Qi. Here, the Six Qi serve as the Root, and the Three Yin and Three Yang (San Yin San Yang, 三阴三阳) serve as the Branch.
(New Addition) The Root of Shaoyang is Fire, and the Root of Taiyin is Dampness; since Root and End are identical, they follow the Root. The Root of Shaoyin is Heat, while its Branch is Yin; the Root of Taiyang is Cold, while its Branch is Yang; since Root and End are different, they follow both Root and Branch. Regarding the Middle Qi transformation of Yangming and Jueyin: The Middle Qi of Yangming is Dampness, and the Middle Qi of Jueyin is Heat. Therefore, Yangming and Jueyin do not follow the transformation of Root or Branch, but follow the Middle. "Middle" refers to Human Qi; when Human Qi becomes pathological...
(Ancient Text) The classic states: Above Shaoyang, Fire Qi governs, with Jueyin manifesting in the interior (Zhong Jian, 中见); above Yangming, Dryness Qi governs, with Taiyin manifesting in the interior; above Taiyang, Cold Qi governs, with Shaoyin manifesting in the interior; above Jueyin, Wind Qi governs, with Shaoyang manifesting in the interior; above Shaoyin, Heat Qi governs, with Taiyang manifesting in the interior; above Taiyin, Dampness Qi governs, with Yangming manifesting in the interior. This is referred to as the Root. However, Cold, Summer-Heat, Dryness, Dampness, Wind, and Fire are called the Root, which the Three Yin and Three Yang uphold. The Three Yin and Three Yang—Taiyin, Taiyang, Shaoyin, Shaoyang, Jueyin, and Yangming—are referred to as the Branch. Those that combine with the Root to form Exterior-Interior pairs are called the Middle. Thus, Taiyin combines with Yangming, Taiyang combines with Shaoyin, and Jueyin combines with Shaoyang. Combined, they form six pairs; separated, they correspond to the Hand and Foot meridians, aligning with the Twelve Meridians of the Three Yin and Three Yang.
(New Addition) Furthermore, Shaoyin and Taiyang have transformations of Root and Branch. However, the Root of Shaoyin is Heat, and its Branch is Shaoyin; the Root of Taiyang is Cold, and its Branch is Taiyang; thus, they follow the transformation of Branch and Root. Taiyin and Shaoyang follow the Root. However, the Root of Taiyin is Dampness, and its Branch is Yin; the Root of Shaoyang is Heat, and its Branch is Yang; therefore, each follows its own Root transformation. Yangming and Jueyin do not follow Root or Branch, but all follow the Middle Qi. The Root of Yangming is Dryness, and its Branch is Yang; its nature is cool. Its Clear and Cool transformation differs from Root and Branch, instead resembling the Damp Earth of Taiyin. Similarly, Jueyin does not follow Root or Branch, but rather follows the Middle Qi.
(Ancient Text) Generally, in treating disease, one must understand the transformation of Root, Branch, and Middle Qi, and treat it with Cold, Heat, Warmth, or Coolness. Furthermore, the classic says: Qi moves within the "Guozhong" (National Center/Step), completing thirty degrees plus a remainder. Why are the Qi positions the same? The answer is: "Guozhong" refers to dividing the Qi within one step into two parts, hence saying thirty days plus a remainder. The remainder is forty-three ke and seventy-five fen. When Guozhong combines, it forms sixty days plus eighty-seven and a half ke, constituting one step. The reason for discussing the Qi's Guozhong is to clarify the ascending and descending of Heaven and Earth Qi. At the beginning of Qi, Earth Qi ascends; at the middle of Qi, Heaven Qi descends. If ascending and descending do not occur properly, it becomes the cause of creation/transformation. Thus, the classic states: Heaven Qi descends, and Qi flows into the Earth; Earth Qi ascends, and Qi steams into Heaven. Therefore, high and low call to each other, ascending and descending cause each other, and changes arise. If Exit and Entry cease, the Spirit Mechanism (Shen Ji, 神机) perishes; if Ascending and Descending stop, the Qi Establishment (Qi Li, 气立) stands alone in danger. Therefore, without Exit and Entry, there is no growth, flourishing, maturity, decline, and death; without Ascending and Descending, there is no growth, transformation, harvesting, and storage. Thus, Ascending, Descending, Exit, and Entry exist in every vessel. Hence, knowing that the eyes, ears, nose, tongue, body, Yi (Intent), and Shen (Spirit) of humans function is due to the smooth flow of Ascending, Descending, Exit, and Entry. There is nothing that does not involve Exit and Entry, nor anything that does not involve Ascending and Descending. Transformation has magnitude, and periods have length. These four movements exist, and it is precious to maintain them constantly; reversing them leads to disaster. Thus it is said: "Formless, no harm," which is what this means. It is also said: "Is there anything that does not generate or transform?" The answer is: Only those who agree with the Dao are True Persons (Zhen Ren, 真人). Thus it is said: A True Person can support Heaven and Earth, grasp Yin and Yang, breathe Essence and Qi, stand alone guarding the Spirit, and make flesh and muscle one. Thus, they can cover heaven and earth with longevity, having no end time; this is living through the Dao. As for Perfect Persons (Zhi Ren, 至人), with pure virtue and complete adherence to the Dao, harmonizing with Yin and Yang, adjusting to the Four Seasons, leaving the world and worldly customs, accumulating Essence and preserving Spirit, roaming between Heaven and Earth, seeing and hearing beyond the eight directions, these are those who increase their lifespan and strength, also returning to the status of True Persons. All become those who achieve the Dao. Heaven, Earth, and Man are the Three Powers (San Cai, 三才). Luck (Yun, 运气) adds臨 (Lin, 加临 - approaching/supervising), overcoming and rebounding, noting Upper, Middle, and Lower. On a Guiwei day, illness occurs; this is a Two-Feeling (Liang Gan, 两感) pattern. Fire Luck approaches the Upper, revealing Zi-Shaoyin. The luck is Fire; Two-Feeling combined leads to death, representing Root and Branch combined disease. Crude physicians who do not understand Yin-Yang ascending and descending, and do not know the properties of Sour, Bitter, Sweet, Pungent, and Saline medicines, will see nine out of ten patients die.