天，阳，无，圆，气，上，外，升，生，浮，昼,动，轻，燥，六腑。
地，阴，有，方，血，下，内，降，杀，沉，夜,静，重，湿，五脏。
夫治病者，当知标本。以身论之，则外为标，内为本；阳为标，阴为本。故六腑属阳、为标，
五脏属阴、为本，此脏腑之标本也。又，脏腑在内、为本，各脏腑之经络在外、为标，此脏腑经络
之标本也。更人身之脏腑、阴阳、气血、经络，各有标本也。以病论之，先受病为本，后传流病为标
。凡治病者，必先治其本，后治其标∶若先治其标，后治其本，邪气滋甚，其病益蓄。若先治其
本，后治其标，虽病有十数，
证皆去矣。谓如先生轻病，后生重病，当先治轻病，如是则邪气乃伏，盖先治本故也。若有中满，
无问标本，先治中满，谓其急也。若中满后有大小便不利，亦无问标本，先利大小便，次治中满，
谓尤急也。除大小便不利及中满三者之外，皆治其本，不可不慎也。
从前来者为实邪，从后来者为虚邪，此子能令母实，母能令子虚是也。治法云∶虚则补其母，
实则泻其子。假令肝受心火之邪，是从前来者为实邪，当泻其子火也，然非直泻其火，十二经中各
有金木水火土，当木之分泻其火也。故《标本沦》云∶本而标之，先治其本，后治其标。既标受火
邪，先于肝经五穴中泻荥心，行间穴是也；后治其标者，于心经五穴内泻荥火，少府穴是也。以药
论之，入肝经药为之引，用泻心火药为君，是治实邪之病也。假令肝受肾邪，是从后来者为虚邪
，虚则当补其母，故《标本论》云∶标而本之，先治其标，后治其本。既受水邪，当先于肾经涌泉
穴中补水，是先治其标；后于肝经曲泉穴中泻水，是后治其本。此先治其标者，推其至理，亦是先
治本也。以药论之，入肾经药为引，用补肝经药为君是也。
天，属阳，无形，呈圆形，主气，位置在上、在外，性质为升发、生发、浮越，时间对应白天，状态为运动，质地轻清，燥烈，与六腑相应。
地，属阴，有形，呈方形，主血，位置在下、在内，性质为沉降、肃杀、沉潜，时间对应夜晚，状态为静止，质地重浊，湿润，与五脏相应。
大凡治病，应当知晓标本的关系。以人体自身而言，则外部为标，内部为本；阳为标，阴为本。所以六腑属阳、为标，五脏属阴、为本，这是脏腑之间的标本关系。另外，脏腑位于体内、为本，各脏腑的经络位于体表、为标，这是脏腑与经络之间的标本关系。更进一步说，人身上的脏腑、阴阳、气血、经络，各自都有标本之分。
从疾病的角度来看，先受病的部位为本，后传变扩散的病证为标。凡是治病的人，必须先治其本，后治其标；如果先治其标，后治其本，邪气会更加猖獗，病情会日益积聚加重。如果先治其本，后治其标，即使有十几种病症，症状都能消除。比如先生了轻病，后生了重病，应当先治轻病，这样邪气就会潜伏消退，这是因为先治本的缘故。如果有中满（脘腹胀满）的症状，无论涉及标本，都要先治疗中满，因为这种情况最为紧急。如果在中满之后出现大小便不通利的情况，也无论涉及标本，要先通利大小便，然后再治疗中满，因为这更为紧急。除了大小便不利和中满这三种情况之外，其余都应当治其本，不可不谨慎。
病气从母脏传来者为实邪，从子脏传来者为虚邪，这就是“子能令母实，母能令子虚”的道理。治法说：虚证则补其母，实证则泻其子。假设肝受到心火之邪的侵袭，这是从前来者，属于实邪，应当泻其子脏之火；然而并非直接泻心火，而是十二经中各有金木水火土的五行属性，应当在归属于木的肝脏中泻去其火。所以《标本论》说：本而标之，先治其本，后治其标。既然标部（心脏）受了火邪，先在肝经的五穴中泻荥穴之心火，行间穴即是；后治其标部，则在心经的五穴内泻荥穴之火，少府穴即是。从药物角度论述，入肝经的药物作为引经药，用泻心火的药物作为君药，这是治疗实邪的方法。假设肝受到肾邪的侵袭，这是从后来者，属于虚邪，虚证则应当补其母脏，所以《标本论》说：标而本之，先治其标，后治其本。既然受到了水邪（肾邪），应当先在肾经的涌泉穴中补水，这是先治其标；然后在肝经的曲泉穴中泻水，这是后治其本。这种先治其标的方法，推究其至理，其实也是先治本。从药物角度论述，入肾经的药物作为引经药，用补肝经的药物作为君药，就是这样。
Heaven is Yang, formless, round, governs Qi, located above and exterior, characterized by ascending, generating, and floating; it corresponds to daytime, movement, lightness, dryness, and the Six Fu Organs.
Earth is Yin, formed, square, governs Blood, located below and interior, characterized by descending, destroying, and sinking; it corresponds to nighttime, stillness, heaviness, dampness, and the Five Zang Organs.
In treating diseases, one must understand the principles of Root (Ben) and Branch (Biao). Regarding the human body, the exterior is the Branch, and the interior is the Root; Yang is the Branch, and Yin is the Root. Therefore, the Six Fu Organs are Yang and constitute the Branch, while the Five Zang Organs are Yin and constitute the Root; this is the Root-Branch relationship of the Zang-Fu organs. Furthermore, the Zang-Fu organs are internal and constitute the Root, while the meridians and collaterals of each organ are external and constitute the Branch; this is the Root-Branch relationship between the Zang-Fu organs and their meridians. Moreover, within the human body, the Zang-Fu organs, Yin-Yang, Qi-Blood, and meridians all have their own respective Roots and Branches.
Regarding diseases, the initially affected site is the Root, and the subsequently transmitted or spreading pathology is the Branch. In treating any disease, one must first treat the Root and then the Branch; if one treats the Branch first and the Root later, the pathogenic factors will become more vigorous, and the disease will accumulate and worsen. If one treats the Root first and the Branch later, even if there are ten or more symptoms, they will all be resolved. For example, if a mild illness arises first and a severe illness follows, one should treat the mild illness first; in this way, the pathogenic factors will subside, because the Root was treated first. However, if there is abdominal fullness (Zhongman), regardless of the Root-Branch distinction, one must treat the abdominal fullness first due to its urgency. If after abdominal fullness there is difficulty in urination or defecation, regardless of the Root-Branch distinction, one must first promote urination and defecation, and then treat the abdominal fullness, as this is even more urgent. Except for these three conditions—difficulty in urination/defecation and abdominal fullness—one must always treat the Root and exercise caution.
Pathogenic factors coming from the Mother organ constitute Excess Pathogens (Shi Xie), while those coming from the Child organ constitute Deficiency Pathogens (Xu Xie); this refers to the principle that "the Child can cause the Mother to be Excess, and the Mother can cause the Child to be Deficient." The treatment method states: "For deficiency, tonify the Mother; for excess, drain the Child." Suppose the Liver is affected by Heart Fire; this comes from the front (Mother to Child) and is an Excess Pathogen, so one should drain the Child's Fire. However, this does not mean directly draining the Heart Fire, but rather recognizing that each of the Twelve Meridians possesses the Five Elements (Metal, Wood, Water, Fire, Earth); thus, one should drain the Fire within the Wood-associated Liver. Therefore, the *Treatise on Root and Branch* states: "Root then Branch," meaning treat the Root first, then the Branch. Since the Branch (Heart) has received Fire pathogen, one first drains the Ying-Spring point of Heart Fire in the Liver meridian, specifically Xingjian (LR2); subsequently, treating the Branch involves draining the Ying-Fire point in the Heart meridian, specifically Shaofu (HT8). From a pharmacological perspective, herbs entering the Liver meridian serve as guiding agents, while herbs draining Heart Fire serve as the Sovereign drugs; this is the method for treating Excess Pathogen diseases.
Suppose the Liver is affected by Kidney Pathogen (Water); this comes from behind (Child to Mother) and is a Deficiency Pathogen. For deficiency, one must tonify the Mother. Thus, the *Treatise on Root and Branch* states: "Branch then Root," meaning treat the Branch first, then the Root. Having received Water pathogen, one first tonifies Water at Yongquan (KI1) in the Kidney meridian, which constitutes treating the Branch first; subsequently, one drains Water at Ququan (LR8) in the Liver meridian, which constitutes treating the Root later. This approach of treating the Branch first, when analyzed to its ultimate logic, is essentially treating the Root first. From a pharmacological perspective, herbs entering the Kidney meridian serve as guiding agents, while herbs tonifying the Liver meridian serve as the Sovereign drugs.