标本根 之喻也草木得根 则生意行阴阳瘥知标本则治道明具标本钞
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得从施标本相移故曰有其在标而求之于标有其在本
而求之于本有其在本而求之于标有其在标而求之于本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（续得
病之情知治大本则逆从皆可施必中焉）故知逆与从正行无问知标本者万举万当（续道不疑惑识断深明不必问之于人而所
行皆当）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（续着之至也言能别阴阳知逆顺法明着见
精微视其所举则小寻其所利则大以斯明着故言一而知百病之害○愚谓此节泛言标本之道其大如此）少而多浅而博可以言
一而知百也（续言少可以贯多举浅可以料大者何也法之明也故非圣人孰能至千是邪故本之者犹可以言一而知百病也○愚
谓此邪言人能知标本之道其益如此）以浅而知深察近而知远言标与本易而勿及（续虽事极深玄人非寸尺略以浅近而悉贯
之然标本之道虽易可为言而世人识见无能反者○愚谓此节申言标本之道包括虽大人若有志于此则亦易而可知矣但世人自
画莫有能及之者○至真要论云夫标本之道要而博小而大可以言一而知百病之害言标与本易而弗损察本与标气可令调与此
大同小异）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先本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（滑氏曰此句当作先病而后生热者治其标盖以下文自有先病而后生中满者
治其标之句矣此误无疑）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（愚谓客气标本不同如少阴是也同气标本相同如少阳是也）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（标本病传论）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（王记言少阴太阳之二气余四气标本同）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阳太阳从本从标阳明厥阴不从标本从乎中也
（续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为化生之用也○愚谓阳阴本燥标阳中湿厥阴本风标阴中热
惟此二经本末与中不同故治从中少阴本热标阴太阳本寒标阳故治从本又从标少阳本火标阳太阴本湿标阴本末同气故治从
本）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（续化谓气化之元主也有病以元主气用寒热治之○六微
旨论云少阳之上大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本之下中之见也见之下气之标也本标不同气应异象此之谓
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（续反佐取之是为逆取奇偶取之是为从取寒病治以寒热病治以热是为热取）逆正顺也若顺逆也（续
寒盛格阳治热以热热盛拒阴治寒以寒之类皆谓之逆外虽用逆中乃顺也此逆乃正顺也若寒格阳而治以寒热拒寒而治以热外
则虽顺中气乃逆故方若顺是逆也）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（至
真要论）
“标本”和“根”的比喻是一样的。草木有了根，生机就能运行；懂得阴阳、知晓标本，治疗的原则就明确了。这是《标本钞》的内容。
黄帝说：疾病有标和本的区别，针刺有逆治和从治的方法，为什么呢？
岐伯回答说：凡是针刺的方法，必须辨别阴阳，使前后相应，根据逆从原则来施用。因为标和本是可以相互转化的，所以说：有的在标部而求治于标部，有的在本部而求治于本部，有的在本部却求治于标部，有的在标部却求治于本部。因此，治疗中有取标而获效的，有取本而获效的，有逆取而获效的，有从取而获效的。（补充说明：只要详细了解了病情的实情，掌握了治疗的根本原则，那么逆治和从治都可以施用，必定能正中病机。）所以，懂得逆治和从治，正行其道，不必疑惑；懂得标本之道，就能万举万当。（补充说明：道理不疑惑，识断深刻明了，不必问别人，所行的方法都恰当。）不懂得标本之道，叫做妄行。
关于阴阳、逆从、标本的道理，看似微小实则宏大，言一而知百病的危害。（补充说明：阐述得详尽透彻，言语能分别阴阳，知晓逆顺，法度明确，精微之处清晰可见，看其所举的例子，小的方面探寻其利益，大的方面由此明了，所以说是言一而知百病的危害。滑寿按语：这一节泛论标本之道，其意义如此广大。）看似少实则多，看似浅显实则广博，可以言一而知百病。（补充说明：言少可以贯通多，举浅可以推测大，为什么呢？因为法度明晓。所以不是圣人谁能达到这种境界呢？所以探究根本还可以言一而知百病。滑寿按语：这里说的是人如果懂得标本之道，益处如此之大。）以浅近而知深远，察知近处而知远处，谈论标与本，容易理解但世人难以企及。（补充说明：虽然事理极深奥玄妙，人非用寸尺测量略知一二，但以浅近的道理可以全部贯通它。然而标本之道虽然容易言说，但世人的见识没有能赶得上的。滑寿按语：这一节重申标本之道，包含虽大，但对于有志于此的人来说，也是容易知道的。只是世人自我画地限制，没有人能达到这个境界。《至真要论》说：夫标本之道，要而博，小而大，可以言一而知百病之害。言标与本，易而弗损，察本与标，气可令调。与此大同小异。）
治疗反了就是逆治，治疗得当就是从治。先患病而后出现气机逆乱的，治疗其本；先出现气机逆乱而后患病的，治疗其先（即先治逆乱之本）。先受寒而后生病的，治疗其本；先患病而后出现寒象的，治疗其本；先发热而后生病的，治疗其本；先发热而后出现中满（胸腹胀满）的，治疗其标。（滑寿注：这句应当是“先病而后生热者治其标”，因为下文自有“先病而后生中满者治其标”的句子，此处无疑有误。）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，然后才治疗其他疾病。先患病而后出现中满的，治疗其标；先出现中满而后心烦的，治疗其人（即治其标/急症）。人有客气（外邪）和同气（内应之气）之分。（滑寿按语：客气指标本不同，如少阴经；同气指标本相同，如少阳经。）大小便不利的，治疗其标；大小便利的，治疗其本。
疾病发作表现为有余证（实证），是本气盛而波及标气，先治其本，后治其标；疾病发作表现为不足证（虚证），是标气盛而波及本气，先治其标，后治其本。（出自《标本病传论》）
黄帝说：病生于本，我已经知道了；病生于标的，怎么治疗呢？
岐伯回答说：病反见于本部的，治疗标部的病；方剂反用于本部的，治疗标部的病。（王冰注：指少阴、太阳二气，其余四气标本相同。）六气的标本有所不同的原因是什么呢？
岐伯回答说：气有从本的，有从标本的，有不从标本而从中的。少阳、太阴从本；少阳、太阳从本从标；阳明、厥阴不从标本，而从乎中气。（补充说明：少阳的本是火，太阴的本是湿，本末相同，所以从本。少阴的本是热，其标为阴；太阳的本是寒，其标为阳，本末相异，所以从本从标。阳明的中气是太阴，厥阴的中气是少阳，少阳的本末与中气不同，所以不从标本而从乎中气。从本、从标、从中，都是利用气化产生的作用。滑寿按语：阳明本燥标阳中湿，厥阴本风标阴中热，只有这两经本末与中气不同，所以治疗从中。少阴本热标阴，太阳本寒标阳，所以治疗从本又从标。少阳本火标阳，太阴本湿标阴，本末同气，所以治疗从本。）所以，从本的，气化生于本；从标本的，有本和标的变化；从中的，以中气为化源。（补充说明：化谓气化之元主。有病以元主气用寒热治之。《六微旨大论》说：少阳之上，大气治之，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，本之下，中之见也，见之下，气之标也，本标不同，气应异象，此之谓也。）
因此，百病的起因，有生于本的，有生于标的，有生于中气的。有取本而获效的，有取标而获效的，有取中气而获效的，有取标本而获效的，有逆取而获效的，有从取而获效的。（补充说明：反佐取之，称为逆取；奇偶取之，称为从取。寒病治以热药，热病治以寒药，这称为从取。若寒盛格阳，治热以热；热盛拒阴，治寒以寒，这类情况皆谓之逆。外表虽用逆法，中间乃顺理，这种逆乃是正顺。若寒格阳而治以寒，热拒阴而治以热，外表虽顺，中气乃逆，故方药看似顺，实则是逆。）所以说，懂得标与本，运用起来就不会有危险；明知逆顺，正行其道，不必疑惑，说的就是这个意思。不知道这些，不足以谈论诊法，反而足以扰乱医经。（出自《至真要论》）
The metaphor of "Biao and Ben" (Branch and Root) is the same as that of "Gen" (Root). When a plant has roots, its vital energy circulates; understanding Yin and Yang, and knowing the Biao and Ben, clarifies the principles of treatment. This is from the *Biao Ben Chao* (Excerpts on Branch and Root).
The Yellow Emperor asked: Diseases have distinctions between Biao (Branch/Surface manifestation) and Ben (Root/Etiology), and acupuncture employs methods of Ni (Counter/Opposite) and Cong (Following/Concordant). Why is this so?
Qibo replied: The method of acupuncture must distinguish between Yin and Yang, ensuring correspondence between anterior and posterior aspects, and applying them according to Ni and Cong principles. Since Biao and Ben can shift, it is said: sometimes one seeks treatment at the Biao for a Biao condition, at the Ben for a Ben condition, at the Biao for a Ben condition, or at the Ben for a Biao condition. Therefore, in treatment, some are cured by targeting the Biao, some by targeting the Ben, some by Ni (counter-intuitive) methods, and some by Cong (concordant) methods. (Supplementary note: Once the true nature of the disease is understood and the fundamental principle of treatment is grasped, both Ni and Cong methods can be applied effectively, hitting the target accurately.) Thus, those who understand Ni and Cong walk the correct path without doubt; those who understand Biao and Ben will succeed in every attempt. (Supplementary note: With no doubts about the principles and profound insight, one need not ask others, as all actions will be appropriate.) Not understanding Biao and Ben is called reckless action.
The Dao of Yin-Yang, Ni-Cong, and Biao-Ben appears small but is great; speaking of one reveals the harm of a hundred diseases. (Supplementary note: The exposition is thorough and clear. By distinguishing Yin-Yang and knowing Ni-Cong, with clear laws and refined details visible, observing the examples given allows one to find benefit in the small and clarity in the great. Hence, speaking of one reveals the harm of a hundred diseases. Hua Shou's commentary: This section generally discusses the Dao of Biao-Ben, which is vast in significance.) It appears few but is many, appears shallow but is broad; speaking of one reveals a hundred diseases. (Supplementary note: Few words can encompass many; shallow examples can predict the great. Why? Because the laws are clear. Only a Sage can reach this level. Thus, investigating the root allows one to speak of one and know a hundred diseases. Hua Shou's commentary: Here it is said that if a person understands the Dao of Biao-Ben, the benefits are immense.) Using the shallow to understand the deep, and observing the near to understand the far, discussing Biao and Ben is easy to state but difficult to achieve. (Supplementary note: Although the principles are profound, they can be comprehended through simple concepts. However, although the Dao of Biao-Ben is easy to explain, people's insights rarely match it. Hua Shou's commentary: This section reiterates that while the Dao of Biao-Ben is comprehensive, it is accessible to those with ambition. Yet, people limit themselves and fail to reach it. The *Zhi Zhen Yao Lun* states: The Dao of Biao-Ben is concise yet extensive, small yet great, allowing one to know the harm of a hundred diseases from one statement. Discussing Biao and Ben is easy and undiminished; observing Ben and Biao allows Qi to be regulated. This is largely similar to the current text.)
Treatment that is contrary is Ni (Counter); treatment that is appropriate is Cong (Concordant). If illness precedes Qi rebellion (Ni), treat the Ben (Root). If Qi rebellion precedes illness, treat the primary cause of the rebellion. If cold precedes illness, treat the Ben. If illness precedes cold symptoms, treat the Ben. If heat precedes illness, treat the Ben. If heat precedes Zhongman (abdominal fullness/distension), treat the Biao (Branch). (Hua Shou's note: This sentence should read "If illness precedes heat generation, treat the Biao," as the following text contains "If illness precedes Zhongman, treat the Biao." The current text is erroneous.) If illness precedes diarrhea, treat the Ben. If diarrhea precedes other illnesses, treat the Ben; first regulate the diarrhea, then treat the other illnesses. If illness precedes Zhongman (abdominal fullness), treat the Biao. If Zhongman precedes vexation of the heart, treat the patient (address the acute symptom/Biao). Humans have Keqi (External Pathogenic Qi) and Tongqi (Internal Corresponding Qi). (Hua Shou's commentary: Keqi refers to cases where Biao and Ben differ, such as in Shaoyin; Tongqi refers to cases where Biao and Ben are identical, such as in Shaoyang.) For conditions involving difficulty in urination or defecation, treat the Biao. For normal urination and defecation, treat the Ben.
When a disease manifests as Excess (Youyu), it is excess of the Ben affecting the Biao; treat the Ben first, then the Biao. When a disease manifests as Deficiency (Buzu), it is deficiency of the Ben affecting the Biao (or excess of Biao masking Ben); treat the Biao first, then the Ben. (From *Biao Ben Bing Zhuan Lun*)
The Yellow Emperor asked: I know that diseases arise from the Ben. How should diseases arising from the Biao be treated?
Qibo replied: If the disease manifests contrary to the Ben (appearing at the Biao), treat the disease at the Biao. If the prescription acts contrary to the Ben (targeting the Biao), treat the disease at the Biao. (Wang Bing's note: Refers to Shaoyin and Taiyang, where the other four Qi pairs have identical Biao and Ben.) Why do the six Qi pairs differ in their derivation from Biao and Ben?
Qibo replied: Some Qi derive from the Ben, some from both Biao and Ben, and some neither from Biao nor Ben but from the Middle Qi (Zhong Qi). Shaoyang and Taiyin derive from the Ben. Shaoyang and Taiyang derive from both Ben and Biao. Yangming and Jueyin do not derive from Biao or Ben but follow the Middle Qi. (Supplementary note: Shaoyang's Ben is Fire; Taiyin's Ben is Dampness. Since Ben and Biao share the same nature, they derive from the Ben. Shaoyin's Ben is Heat, with Yin as Biao; Taiyang's Ben is Cold, with Yang as Biao. Since Ben and Biao differ, they derive from both Ben and Biao. Yangming's Middle Qi is Taiyin; Jueyin's Middle Qi is Shaoyang. Since Shaoyang's Ben/Biao differs from its Middle Qi, it does not derive from Biao/Ben but follows the Middle Qi. Deriving from Ben, Biao, or Middle Qi utilizes the function of Qi transformation. Hua Shou's commentary: Yangming's Ben is Dryness, Biao is Yang, Middle is Dampness; Jueyin's Ben is Wind, Biao is Yin, Middle is Heat. Only these two meridians differ in Ben/Biao/Middle, so treatment follows the Middle. Shaoyin's Ben is Heat, Biao is Yin; Taiyang's Ben is Cold, Biao is Yang, so treatment follows both Ben and Biao. Shaoyang's Ben is Fire, Biao is Yang; Taiyin's Ben is Dampness, Biao is Yin. Since Ben and Biao share the same Qi, treatment follows the Ben.) Therefore, those deriving from the Ben have transformation generated from the Ben; those deriving from Biao and Ben have transformations of both Ben and Biao; those deriving from the Middle use Middle Qi as the source of transformation. (Supplementary note: Transformation refers to the origin of Qi transformation. In disease, one treats using Cold or Heat based on the ruling Qi. The *Liu Wei Zhi Da Lun* states: Above Shaoyang is Great Qi governed by Jueyin (Middle); above Yangming is Dryness governed by Taiyin (Middle); above Taiyang is Cold governed by Shaoyin (Middle); above Jueyin is Wind governed by Shaoyang (Middle); above Shaoyin is Heat governed by Taiyang (Middle); above Taiyin is Dampness governed by Yangming (Middle). This is what is meant by Ben. Below the Ben is the appearance of the Middle (Jian); below the Jian is the Biao of Qi. Ben and Biao differ, and Qi responds with different phenomena. This is what is meant.)
Thus, the onset of a hundred diseases may arise from the Ben, from the Biao, or from the Middle Qi. Cures may be achieved by targeting the Ben, the Biao, the Middle Qi, both Biao and Ben, via Ni (Counter) methods, or via Cong (Concordant) methods. (Supplementary note: Using counter-agents is called Ni Qu (Counter acquisition); using odd/even prescriptions is called Cong Qu (Concordant acquisition). Treating Cold with Heat and Heat with Cold is Cong Qu. If Cold is severe and repels Yang, treating Heat with Heat is considered Ni. If Heat is severe and repels Yin, treating Cold with Cold is considered Ni. These are called Ni. Although externally using Ni methods, internally it is Shun (Concordant); this Ni is actually Zheng Shun (True Concordance). Conversely, if Cold repels Yang but is treated with Cold, or Heat repels Yin but is treated with Heat, although externally it seems Shun, internally the Qi is Ni; thus the prescription seems Shun but is actually Ni.) Therefore, it is said: Knowing Biao and Ben ensures error-free application; clearly understanding Ni and Shun allows one to walk the correct path without doubt. This is the meaning. Not knowing these is insufficient for discussing diagnosis and may instead confuse the medical classics. (From *Zhi Zhen Yao Lun*)