《标本病传论》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，（得病之情，知治大体，则逆从皆施必中焉。）故知逆与从，
正行无间，知标本者，万举万当。（道不疑惑，识既深明，则无问于人，正行皆当。）不知标本，是
谓妄行。（识，犹偏浅。道末高深，举目见违，故行多妄。）夫阴阳逆从，标本之为道也。小而大，
言一而知百病之害，（别阴阳，知逆顺，法明着，见精微则小，寻其所利则大。以斯明着，故言一
而知百病之所害也。）少而多，浅而搏，可以言一而知百也。（言少可以贯多，举浅可以料大者，可以言
一而知百病也。）以浅而知深，察近而知远，言标与本，易而无及。（虽事极深玄，人非咫尺，略以
浅近，而悉贯之。然标本之道虽易可为言，而世人识见无能及者。）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。（本而标之，谓有先病复有后病也。以
其有余，故先治其本，后治其标也。标而本之，谓先发微缓者，后发重大急者，以其不足，故先治其
标，后治其本也。）谨察间甚，以意调之，（间，谓多也。甚，谓少也。多，谓多形证而轻易。少，谓
少形证而重难。审量标本不足有余，以意调之也。）间者并行，甚者独行，先小大不利，而后生病者，
治其本。（并，谓他脉共受邪气而合并也。独，谓一经受病而无。异气相参也。并甚则相传，传急则亦
死。此论病有标本，刺有逆从也。）
《黄帝内经·标本病传论》中说：有的病症在标，治疗时从标入手；有的病症在本，治疗时从本入手；有的病症虽发于本，却要从标来治；有的病症虽现于标，却要从本来治。所以，有的通过治标而痊愈，有的通过治本而痊愈，有的采用逆治法而痊愈，有的采用顺治法而痊愈。（掌握了病情，了解了治疗的大体原则，那么无论是逆治还是顺治都能准确命中病灶。）因此，懂得逆治与顺治，正治之法就能运用自如；懂得标本理论，治疗就能万无一失。（对医道没有疑惑，认识深刻明确，就不必询问他人，所有的治疗措施都会恰当有效。）如果不了解标本关系，这就叫做盲目乱治。（见识偏颇浅薄，医道不够高深，举目所见皆违背医理，所以行动多属妄为。）所谓阴阳、逆从、标本，是中医的重要法则。它看似微小实则宏大，言简意赅，掌握一个原理就能推知百种疾病的危害。（辨别阴阳，知晓逆顺，法度明确显著，洞察精微之处则显得细微，探寻其有利之处则影响重大。以此明晓的道理，所以说言一而知百病之害。）它看似少却涵盖多，看似浅显却内涵丰富，可以言一而知百病。（说得少可以贯穿多的内容，列举浅近的可以推测重大的道理，可以说言一而知百病。）以浅近的知识推知深奥的道理，观察近处而了解远处，谈论标与本，虽然容易理解却很少有人能达到这种境界。（虽然事情极其深奥玄妙，常人难以企及，但略用浅近的语言便能完全贯通。然而标本之道虽然易于言说，但世人的见识大多无法达到这一高度。）疾病发作表现为有余（实证），先治其本，后治其标；疾病发作表现为不足（虚证），先治其标，后治其本。（“本而标之”，指先有原发病，后又出现继发病。因为属于有余之证，所以先治本，后治标。“标而本之”，指先发病情轻微缓和，后发病情严重急迫。因为属于不足之证，所以先治标，后治本。）仔细诊察病情的轻重缓急，用心加以调理调节。（“间”，指病情较轻或症状较多。“甚”，指病情较重或症状较少。轻，指症状形态多但病情轻易；重，指症状形态少但病情重难。审量标本的虚实有余不足，用心进行调理。）病情轻缓者，标本同治；病情急重者，单独治标或治本；先出现大小便不通利，而后发生其他疾病的，治疗其根本。（“并”，指其他脉象共同受邪气侵袭而合并发病。“独”，指仅一经受病而无异气参杂。如果病情并重则会相互传变，传变急骤则会导致死亡。此处论述的是疾病有标本之分，针刺治疗有逆从之别。）
The *Treatise on the Transmission of Diseases Based on Root and Branch* states: For diseases manifesting at the branch (*Biao*, superficial or secondary aspects), treatment may be sought at the branch; for diseases rooted in the origin (*Ben*, fundamental or primary aspects), treatment may be sought at the origin; for diseases rooted in the origin, treatment may be sought at the branch; for diseases manifesting at the branch, treatment may be sought at the origin. Thus, some are cured by treating the branch, some by treating the root, some by employing contrary treatment (*Ni Zhi*), and some by employing following treatment (*Cong Zhi*). (Understanding the nature of the disease and grasping the general principles of treatment ensures that both contrary and following methods will hit the mark.) Therefore, knowing contrary and following treatments allows correct methods to be applied without error; understanding root and branch ensures that ten thousand attempts will be ten thousand successes. (With no doubts about the Dao of medicine and profound clarity of insight, one needs not ask others, and all correct actions will be appropriate.) Not knowing root and branch is called reckless action. (Insight is biased and shallow; the Dao is not profound enough; what meets the eye contradicts medical principles, so actions are often reckless.) The Dao of Yin-Yang, contrary and following, and root and branch is [the core principle]. It is small yet great; speaking of one thing reveals the harm of a hundred diseases. (Distinguishing Yin-Yang, knowing contrary and following, with clear and evident laws, seeing the essence makes it appear small, while seeking its benefit makes it appear great. With this clarity, one speaks of one and knows the harm of a hundred diseases.) It is few yet many, shallow yet profound; one can speak of one and know a hundred diseases. (Speaking little can encompass much; citing the shallow can predict the significant; one can speak of one and know a hundred diseases.) Using the shallow to understand the deep, observing the near to know the far, discussing root and branch is easy in words but difficult to attain. (Although matters are extremely profound and mysterious, beyond the reach of ordinary people, using slightly shallow and proximate language can fully connect them. However, although the Dao of root and branch is easy to discuss, the insight of the world generally cannot reach it.) When a disease manifests as excess (*You Yu*, fullness/deficiency-excess pattern indicating excess pathogen), treat the root first, then the branch; when a disease manifests as deficiency (*Bu Zu*, insufficiency/deficiency-excess pattern indicating deficiency of healthy Qi), treat the branch first, then the root. ("Treating root then branch" refers to having an initial disease followed by a subsequent disease. Because it is an excess condition, treat the root first, then the branch. "Treating branch then root" refers to an initial mild and slow onset followed by a severe and urgent onset. Because it is a deficiency condition, treat the branch first, then the root.) Carefully observe the intervals and severity, and adjust according to intent. ("Interval" (*Jian*) refers to more frequent or numerous symptoms; "Severity" (*Shen*) refers to fewer symptoms. "More" refers to many symptom forms but mild difficulty; "Less" refers to few symptom forms but heavy difficulty. Assess the root and branch regarding deficiency and excess, and adjust according to intent.) In mild cases, treat both root and branch simultaneously (*Bing Xing*); in severe cases, treat only one (*Du Xing*). If there is first obstruction of urination and defecation, followed by other diseases, treat the root. ("Simultaneous" means other meridians/pulses jointly receiving pathogenic qi and merging. "Single" means one meridian alone suffering disease without mixed pathogenic factors. If conditions merge, transmission occurs; if transmission is urgent, death results. This discusses that diseases have root and branch distinctions, and acupuncture has contrary and following methods.)