夫治病者，当知标本，以身论之，外为标，内为本；阴为标，阳为本∶六腑属阳为
标，五脏属阴为本；脏腑在内为本，十二经
络在外为标。以病论之。人之元气为本，病之邪气为标∶先受病机为本，后传病症为
标。故治病必求其原，而先治其本。古圣之至论，但急则治其标，缓则治其本。后哲之
变迎，然病在阴，毋犯其阳，病在于阳，毋犯其阴，犯之者是谓诛伐无过。病之热也，
当察其源，火果实也，苦寒、咸寒以拆之，若其虚也，甘寒、酸寒以摄之。病之寒也，
亦察其源，寒从外也，辛热、辛温以散之；动于内也，甘温以益之，辛热、辛温以佐
之。《经》曰∶五脏者，藏精气而不泄也，故曰满而不能实。是有补而无泻者，此其常
也。脏偶受邪，则泄其邪，邪尽即止，是泻其邪，非泻脏也。脏不受邪，毋轻犯也。世
谓肝无补法，知其谬也。六腑者，传导化物糟粕者也，故曰实而不能满，邪客之而为
病，乃可攻也，中病乃已，毋尽剂也。病在于经，则治其经，病流于络，则及其络，经
直络横，相维辅也。病从气分，则治其气，虚者温之，实者调之。病从血分，则治其
血，虚则补肝补脾，而心实则为热为瘀，热者清之，瘀者行之。因气病而及血者，先治
其气；因血病而及气者，先治其血。因证互异，宜精别之。病在于表，毋攻其里；病在
于里，毋虚其表。邪之所在，攻必从之，受邪为本，现症为标，五虚为本，五邪为标。
如腹胀由于湿者，其来必速当利水除湿，则胀自止，是标急于本也，当先治其标。若因
脾虚渐成胀满，夜剧昼静，病属于阴，当补脾阴，夜静昼剧，病属于阳，当益脾气，是
病从本生，本急于标也，当先治其本。举二为例，余可类推矣。病属于虚，宜治以缓，
虚者精气夺也。若属沉痼，亦必从缓。治虚无速法，亦无巧法，盖病已沉痼，凡欲施
治，宜有次第，如家贫年久，室内空虚，非旦夕间事也。病属于实，宜治以急，实者邪
气胜也，邪不速逐，则为害滋蔓，故治实无迟法，亦有巧法，如寇盗在家。宜开门急逐
即安，此病机缓急一定之法也。故新病者，阴阳相乖，补偏救弊，宜用其偏。久病者，
阴阳渐入，扶元养正，宜用其平。若久病误以重药投之。徒增其竭绝耳。至如药性之温
者。于时为春，所以生万物者也；药性之热者，于时为夏，所以长万物者也；药性之凉
者，于时为秋，所以肃万物者也；药性之寒者，于时为冬，所以杀万物者也。夫元气不
足者，须以甘温之剂补之。如阳春一至，生机勃勃也，元气不足，而至于过极者，所谓
大虚必挟寒，须以辛热之剂补之；如时际炎蒸，生气畅遂也，热气有余者，须以甘凉之
剂清之；如凉秋一至。溽燔如失也，邪气盛满，血至于过极者，所谓高者抑之，须以苦
寒之剂泻之；如时值隆冬，阳气潜藏也。故凡温热之剂，均为补虚；寒凉之剂，均为泻
实。然元气既虚，但有秋冬肃杀之气，独少春夏生长之机，虚则不免于热，倘不察虚
实，便以寒凉之剂投之，是病方肃杀，而医复肃杀之矣，其能人乎。故无阳，则阴无以
生，无阴则阳无以化，盖物不生于阴，而生于阳，如春夏生而秋冬杀也，如向日之草木
易荣，潜阴之花卉易萎。《经》曰∶阴阳之要，阳密乃而、此言阳密则阴亦固，而所重
在阳也。又曰∶阳气者，若天与日，失其所则折寿而不彰，故天运当以日光明。此言天
之运，人之命，俱以阳为本也。伏羲作《易》，首制一画，此元阳之祖也。文王衍
《易》，六十四卦，皆以阳喻君子。干之象曰∶大哉干元，万物资始。此言阳为发育之
首。阳之德也。自古圣人，莫不喜阳而恶阴，即丹溪主于补阴，亦云。实火可泻。芩连
之属；虚火可补，参 之属。今人但知有火，而不分虚实，喜用寒凉者，是欲使秋冬
作生长之令，春夏为肃杀之时，令斯民折寿而不彰乎！
治疗疾病，应当知晓标本关系。就人体而言，体表为标，体内为本；阴为标，阳为本；六腑属阳为标，五脏属阴为本；脏腑位于内部为本，十二经络位于外部为标。就疾病而言，人体的元气为本，疾病的邪气为标；先感受的病机为本，后传变出现的病症为标。因此，治疗疾病必须探究其根源，并优先治疗本证。这是古代圣人的至理名言，但在紧急情况下则治其标，在病情缓和时则治其本。这是后世哲人的灵活变通。然而，病在阴分，不要侵犯阳分；病在阳分，不要侵犯阴分，如果侵犯了，这就叫做诛伐无罪之人（误伤正气）。对于热性病，应当考察其来源：如果是实火，用苦寒、咸寒的药物来折服它；如果是虚火，用甘寒、酸寒的药物来收敛它。对于寒性病，也要考察其来源：寒邪从外侵入，用辛热、辛温的药物来发散它；寒邪动于内部，用甘温的药物来补益它，用辛热、辛温的药物来辅助它。《黄帝内经》说：“五脏是贮藏精气的器官而不向外泄泻，所以说五脏充满精气而不能像六腑那样充实水谷。”这是只有补法而没有泻法的常态。如果脏偶受邪气侵袭，则祛除邪气，邪气去除即停止，这是泻除邪气，并非泻除脏气。如果脏未受邪气，不要轻易侵犯它。世人说“肝无补法”，这是知道得不对的。六腑是传导和消化糟粕的器官，所以说六腑可以充实但不能充满精气，如果有邪气客居其中导致生病，才可以攻下，中病即止，不要服用尽剂。病在经脉，就治疗经脉；病流注到络脉，就兼顾络脉，经脉直行，络脉横行，相互维系辅助。病从气分发生，就治疗气分，气虚的用温法，气实的用调法。病从血分发生，就治疗血分，血虚则补肝补脾，心实则表现为热或瘀，热的用清法，瘀的用行血法。因气病波及血分的，先治气；因血病波及气分的，先治血。因为证候互有差异，应当精细辨别。病在表，不要攻里；病在里，不要使表虚。邪气所在之处，攻邪必须顺从其势，受邪是本，现症是标，五虚是本，五邪是标。例如腹胀由于湿邪引起的，病势必然急迫，应当利水除湿，那么胀满自然停止，这是标急于本，应当先治其标。如果是因为脾虚逐渐形成胀满，夜间加重白天安静，病属于阴，应当补脾阴；夜间安静白天加重，病属于阳，应当益脾气，这是病从本生，本急于标，应当先治其本。举这两个例子为例，其余的可以类推。病属于虚证，适宜用缓法治之，虚证是精气被夺失所致。如果属于沉疴痼疾，也必须从缓治疗。治疗虚证没有速效的方法，也没有取巧的方法，因为病已沉疴痼疾，凡是想要施治，应当有次序，就像家里贫穷年代久远，室内空虚，不是早晚之间能解决的事。病属于实证，适宜用急法治之，实证是邪气盛胜所致，邪气不迅速驱逐，危害就会滋蔓生长，所以治疗实证没有迟缓的方法，也没有取巧的方法，就像强盗在家里，应当开门急逐驱赶才能安宁，这是病机缓急一定的法则。所以新病的人，阴阳乖逆，纠正偏颇补救弊端，适宜使用药物的偏性。久病的人，阴阳逐渐趋于平和，扶持元气培养正气，适宜使用平和的药物。如果久病误用重药投治，只会增加衰竭绝灭的危险。至于药性的温热者，对应季节为春，是滋生万物的；药性的热者，对应季节为夏，是长养万物的；药性的凉者，对应季节为秋，是肃杀万物的；药性的寒者，对应季节为冬，是杀灭万物的。元气不足的人，需要用甘温的方剂来补益，就像阳春一到，生机勃勃；元气不足而至于极度虚弱的人，所谓大虚必夹杂寒象，需要用辛热的方剂来补益，就像正值炎热蒸腾之时，生气畅达遂意；热气有余的人，需要用甘凉的方剂来清热，就像凉爽的秋天一到，湿热消散如失；邪气盛满，血分至于极度亢盛的人，所谓高者抑之，需要用苦寒的方剂来泻下，就像正值隆冬，阳气潜藏。所以凡是温热的方剂，都是用来补虚；寒凉的方剂，都是用来泻实。然而元气既然已经虚弱，就只有秋冬肃杀之气，独少春夏生长之机，虚证不免产生内热，如果不察辨虚实，就用寒凉的方剂投治，这是病方处于肃杀状态，而医生又加以肃杀，病人怎么能承受得住呢？所以无阳，则阴无法生成；无阴，则阳无法化生。大概万物生于阴，而长于阳，就像春夏生长而秋冬肃杀，就像面向阳光的草木容易繁荣，潜伏阴暗的花卉容易枯萎。《黄帝内经》说：“阴阳的关键，在于阳气致密然后阴气固守。”这话是说阳气致密则阴也坚固，而重视的是阳。又说：“人体的阳气，就像天空中的太阳，失去其所则寿命缩短且不显赫，所以上天的运行应当以日光明亮为喻。”这话是说天的运行、人的性命，都以阳为本。伏羲创作《易经》，首先制定一画（阳爻），这是元阳的始祖。文王推演《易经》，六十四卦，都用阳来比喻君子。乾卦的象辞说：“伟大啊乾元，万物依赖它开始。”这话是说阳是发育的首要因素，是阳的德行。自古以来的圣人，无不喜欢阳而厌恶阴，即使朱丹溪主张补阴，也说：实火可以泻，用黄芩、黄连之类的药物；虚火可以补，用人参之类的药物。现在的人只知道有火，而不分虚实，喜欢用寒凉药物，这是想让秋冬执行生长的命令，让春夏成为肃杀的时候，难道是想让百姓寿命缩短且不显赫吗！
In treating diseases, one must understand the relationship between the root (Ben) and the branch (Biao). Regarding the human body, the exterior is the branch, and the interior is the root; Yin is the branch, and Yang is the root; the Six Fu Organs (Six Bowels) belong to Yang and are the branch, while the Five Zang Organs (Five Viscera) belong to Yin and are the root; the Zang and Fu organs located internally constitute the root, while the Twelve Meridians (Twelve Channels) located externally constitute the branch. Regarding the disease, the body's Yuan Qi (Primal Qi) is the root, and the pathogenic evil of the disease is the branch; the initial pathogenesis received is the root, while the subsequent transmitted symptoms are the branch. Therefore, in treating a disease, one must seek its origin and treat the root first. This is the supreme principle of the ancient sages. However, in acute cases, treat the branch; in chronic or mild cases, treat the root. This represents the flexible adaptation by later philosophers. Nevertheless, if the disease is in the Yin aspect, do not violate the Yang aspect; if the disease is in the Yang aspect, do not violate the Yin aspect. To violate this is called punishing the innocent (injuring healthy Qi unnecessarily). For febrile diseases, one must examine the source: if it is Excess Fire (Shi Huo), use Bitter-Cold (Ku Han) or Salty-Cold (Xian Han) herbs to subdue it; if it is Deficiency Fire (Xu Huo), use Sweet-Cold (Gan Han) or Sour-Cold (Suan Han) herbs to astringe it. For cold diseases, one must also examine the source: if Cold Evil (Han Xie) enters from the exterior, use Pungent-Warm (Xin Wen) or Pungent-Hot (Xin Re) herbs to disperse it; if Cold moves from within, use Sweet-Warm (Gan Wen) herbs to tonify it, assisted by Pungent-Hot or Pungent-Warm herbs. The *Classic* states: "The Five Zang Organs store Essence and Qi without excreting them, thus they are described as 'full but not solid'." This implies that tonification is the norm, while purgation is rare. If a Zang organ is occasionally invaded by pathogenic factors, expel the pathogens and stop once they are gone; this is purging the pathogen, not purging the Zang organ itself. If the Zang organ is not invaded, do not lightly violate it. The worldly saying that "the Liver has no tonification method" is incorrect. The Six Fu Organs conduct and transform waste materials, thus they are described as "solid but not full." When pathogenic factors invade them causing disease, they may be attacked with purgatives. Stop when the disease is addressed; do not administer the full dose. If the disease is in the meridians, treat the meridians; if the disease flows into the collaterals, treat the collaterals. The meridians run straight, and the collaterals run horizontally, supporting each other. If the disease arises from the Qi level, treat the Qi; for deficiency, use warmth; for excess, use regulation. If the disease arises from the Blood level, treat the Blood; for deficiency, tonify the Liver and Spleen; for Heart excess manifesting as Heat or Stasis, clear the Heat and invigorate the Blood. If Qi disease affects Blood, treat the Qi first; if Blood disease affects Qi, treat the Blood first. Since syndromes vary, precise differentiation is required. If the disease is at the Exterior (Biao), do not attack the Interior (Li); if the disease is in the Interior, do not weaken the Exterior. Wherever the pathogen resides, the attack must follow its course; receiving the pathogen is the root, presenting symptoms are the branch, the Five Deficiencies are the root, and the Five Evils are the branch. For example, abdominal distension caused by Dampness progresses rapidly; one should promote urination and remove Dampness, after which the distension will cease naturally. Here, the branch is more urgent than the root, so treat the branch first. If distension develops gradually due to Spleen Deficiency, worsening at night and quiet during the day, the disease belongs to Yin, and one should tonify Spleen Yin; if it worsens during the day and is quiet at night, the disease belongs to Yang, and one should benefit Spleen Qi. Here, the disease originates from the root, and the root is more urgent than the branch, so treat the root first. Taking these two as examples, the rest can be inferred. Diseases belonging to Deficiency should be treated with slow methods, as Deficiency involves the loss of Essence and Qi. If it is a chronic entrenched disease, it must also be treated slowly. There is no rapid or clever method for treating Deficiency, because the disease is entrenched. Any treatment should proceed in an orderly fashion, just as a poor household with long-standing emptiness cannot be filled overnight. Diseases belonging to Excess should be treated with urgent methods, as Excess involves the dominance of Pathogenic Evil. If the evil is not quickly expelled, the harm will spread. Thus, there is no delaying method for treating Excess, nor any clever method; it is like having bandits in the house—one must open the door and drive them out urgently to achieve peace. This is the fixed rule for the urgency of pathogenesis. Therefore, for new diseases where Yin and Yang are discordant, correcting imbalance and remedying defects requires using the specific properties of the drugs. For chronic diseases where Yin and Yang gradually harmonize, supporting Yuan Qi and nourishing Righteous Qi requires using balanced drugs. If heavy drugs are mistakenly used for chronic diseases, it only increases the risk of exhaustion and collapse. Regarding drug properties: Warm herbs correspond to Spring, generating all things; Hot herbs correspond to Summer, growing all things; Cool herbs correspond to Autumn,肃ating (clearing/descending) all things; Cold herbs correspond to Winter, killing all things. Those with insufficient Yuan Qi require Sweet-Warm formulas to tonify, like the arrival of spring bringing vitality. Those with extreme Yuan Qi deficiency, implying Great Deficiency accompanied by Cold, require Pungent-Hot formulas to tonify, like the heat of summer allowing vital energy to flow freely. Those with Excess Heat require Sweet-Cool formulas to clear, like the arrival of cool autumn dissipating humidity. Those with Excess Pathogenic Evil and extreme Blood hyperactivity, requiring suppression of what is high, require Bitter-Cold formulas to purge, like the deep winter when Yang Qi hides. Thus, all Warm-Hot formulas are for tonifying Deficiency; all Cold-Cool formulas are for purging Excess. However, since Yuan Qi is already deficient, there is only the肃ating (killing/clearing) energy of Autumn and Winter, lacking the generating energy of Spring and Summer. Deficiency inevitably generates internal Heat. If one fails to distinguish between Deficiency and Excess and administers Cold-Cool formulas, it is like imposing肃ation on a disease already in a state of肃ation. How can the patient endure this? Therefore, without Yang, Yin cannot generate; without Yin, Yang cannot transform. Generally, things are born from Yin but grow through Yang, just as Spring and Summer bring growth while Autumn and Winter bring肃ation. Plants facing the sun flourish easily, while flowers hidden in darkness wither easily. The *Classic* states: "The key to Yin and Yang is that Yang must be dense/sealed for Yin to be secure." This emphasizes that when Yang is dense, Yin is also firm, highlighting the importance of Yang. It further states: "Human Yang Qi is like the sky and the sun; losing its proper function shortens life and obscures vitality. Thus, the movement of heaven relies on the brightness of the sun." This indicates that both the movement of heaven and human life are rooted in Yang. Fuxi created the *I Ching* (Book of Changes), starting with a single unbroken line (Yang Yao), which is the ancestor of Yuan Yang. King Wen expanded the *I Ching* into sixty-four hexagrams, all using Yang to symbolize the Junzi (gentleman). The Image of Qian says: "Great is the Primordial Power of Qian, upon which all things depend for their beginning." This means Yang is the head of development and the virtue of Yang. Since ancient times, sages have always loved Yang and disliked Yin. Even Zhu Danxi, who advocated tonifying Yin, stated: "Excess Fire can be purged with herbs like Huang Qin (Scutellaria Root) and Lian Zi (Lotus Plumule); Deficiency Fire can be tonified with herbs like Ren Shen (Ginseng Root)." Today's people only know of "Fire" without distinguishing between Excess and Deficiency, preferring Cold-Cool herbs. This is akin to making Autumn and Winter execute the command of growth, and Spring and Summer become seasons of肃ation. Do they wish to shorten the lifespan and obscure the vitality of the people!