六气标本，所从不同。（六气者，风、寒、暑、湿、火、燥，天之令也。标，末也。本，原也。）
有从本者，有从标本者，有不从标本者也。少阳、太阴从本，（六气少阳为相火，是少阳从火而化，
故火为本，少阳为标；太阴为湿土，是太阴从湿而化，故湿为本，太阴为标。二气之标本同，故经病之化，
皆从乎本。）少阴、太阳从本从标，（少阴为君火，从热而化，故热为本，少阴为标，是阴从乎阳也；太
阳为寒水，从寒而化，故寒为本，太阳为标，是阳从乎阴也。二气之标本异，故经病之化，或从乎标，或
从乎本也。）阳明、厥阴不从标本，从乎中也。（阳明为燥金，从燥而化，故燥为本，阳明为标；厥阴为
风木，从风而化，故风为本，厥阴为标。但阳明与太阴为表里，故以太阴为中气，而金从湿
土之化；厥阴与少阳为表里，故以少阳为中气，而木从相火之化，是皆从乎中也。）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。（六气之太过不及，皆能为病。病之化生，必
有所因，故或从乎本，或从乎标，或从乎中气。知其所从，则治无失矣。）有脉从而病反者。（谓脉之阴阳
必从乎病，其有脉病不应而相反者也。）脉至而从，按之不鼓，诸阳皆然。（阳病见阳脉，脉至而从也。若
浮、洪、滑、大之类，本皆阳脉，但按之不鼓，指下无力，便非真阳之
候，不可误认为阳。凡诸阳证得此者，似阳非阳皆然也，故有为假热，有为格阳等证，此脉病之为反也。）
诸阴之反，脉至而从，按之鼓甚而盛也。（阴病见阴脉，脉至而从矣，若虽细小，而按之鼓甚有力者，此
则似阴非阴也。凡诸阴病而得此，有为假寒，有为格阴。表里异形，所以为反。凡此相反者，皆标本不同也。
如阴脉而阳证，本阴标阳也；阳脉而阴证，本阳标阴也。故治病当必求其本。）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。（中气，中见之气也。如少阳、厥阴互为中气，阳明、太阴互为中气，太阳、少阴互为中
气，以其相为表里，故其气互通也。取，求也。病生于本者，必求其本而治之；病生于标者，必求其标而治
之；病生于中气者，必求中气而治之；或生于标，或生于本者，必或标或本而治之。取有标本，治有逆从。
以寒治热，治真热也；以热治寒，治真寒也，是为逆取。以热治热，治假热也；以寒治寒，治假寒也，是为
从取。）逆，正、顺也；若顺，逆也。（病热而治以寒，病寒而治以热，于病似逆，于治为顺，故曰∶“逆，
正、顺也。”病热而治以热，病寒而治以寒，于病若顺，于治为反，故曰∶“若顺，逆也。”逆者正治，
从者反治。）知标与本，用之不殆；明知逆顺，正行无问。不知是者，不足以言。（用、运用也。殆，危也。
正行，执中而行，不偏不倚也。无问，无所疑问以资惑乱也。不有真见，乌能及此？）故曰∶粗工嘻嘻，以为
可知。言热未已，寒病复始。同气异形，迷诊乱经。此之谓也。（粗工，浅辈也。嘻嘻，自得貌。妄谓道之
易知，故见标之阳，辄从火治，假热未除，真寒复起。虽阴阳之气若同，而变见之形异。粗工昧
此，未有不迷乱者矣。）夫阴阳逆从，标本之为道也。小而大，言一而知百病之害。少而多，浅而博，可以言
一而知百也。以浅而知深，察近而知远。言标与本，易而勿及。（此标本、逆
从、阴阳之道，似乎浅近，言之虽易，而实无能及者。）治反为逆，治得为从。（此释逆从为治之义。得，
相得也，犹言顺也。）先病而后逆者，治其本；先逆而后病者，治其本；先寒而后生病者，治
其本；先病而后生寒者，治其本；先热而后生病者，治其本。（有因病而致血气之逆者，有因逆而致变生之
病者，有因寒热而生为病者，有因病而生为寒热者，但治其所因之本原，则后生之标病可不治而自愈
矣。）先热而后生中满者，治其标；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。（诸病皆先治本，而惟中满者先治其标，
盖以中满为病，其邪在胃，胃者脏腑之本也，胃满则药石之气不能行，而脏腑皆失其所禀，故先治此者，
亦所以治本也。）人有客气，有同气。（客气者，流行之运气也，往来不常，故曰“客气”。同气者，四时之
主气也，岁岁相同，故曰“同气”。气有不和，则客气、同气皆令人病矣。）小大不利，治其标；小大利，
治其本。（无论客气、同气之为病，即先有他病而后为小大不利者，亦先治其标。诸皆治本，此独治标，盖
二便不通，乃危急之候，虽为标病，必先治之，此所谓“急则治其标”也。凡诸病而小大利者，皆当治本无疑
矣。）先小大不利而后生病者，治其本。（二便不利，皆为急证，故无论标本，即当先治。按，治本者十之
八九，治标者惟中满及小大不利二者而已，盖此二者，亦不过因其急而不得不先之也。如“治病必求于
本”，“必”字即中满及小大不利二证，亦有急与不急之分而先后乎其间者，何今之医，动称“急则治其标，
缓则治其本”，正不知孰为可缓，孰为最急，颠倒错认，但见其举手误人耳。况二便之治，小便尤难，但知“
气化则能出矣”之意，则大肠之血燥者不在硝黄，而膀胱之气闭者，又岂在五苓之类？）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。（此以病气强弱而
言标本也，如病发之气
有余，则必侮及他脏他气而因本以传标，故必先治其本，病发之气不足，则必受他脏他气之侮而因标以传本，
故心先治其标，盖亦治所从生也。）谨察间、甚，以意调之∶间者并行，甚者独行。（间者，言病之
浅。甚者，言病之重也。病浅者可以兼治，故曰“并行”；病甚者难容杂乱，故曰“独行”。盖治不精专，
为法之大忌，故当加意以调之也。又病轻者，邪气与元气互为出入，故曰“并行”；病甚者，邪专王而肆虐，
故曰“独行”。间，去声。）
六气的标本关系，其依据各不相同。（六气是指风、寒、暑、湿、火、燥，这是自然界的气候变化。标，指末端或表象；本，指根源或本质。）
有的病证从本而化，有的病证从标本而化，有的病证既不从本也不从标。少阳经和太阴经的病证从本化。（六气中，少阳对应相火，所以少阳从火性而化生，因此火是本，少阳是标；太阴对应湿土，所以太阴从湿性而化生，因此湿是本，太阴是标。这两气的标本属性相同，所以经络病变的化生，都取决于本。）少阴经和太阳经的病证可以从本，也可以从标。（少阴对应君火，从热性而化生，因此热是本，少阴是标，这是阴经从阳化；太阳对应寒水，从寒性而化生，因此寒是本，太阳是标，这是阳经从阴化。这两气的标本属性不同，所以经络病变的化生，或者从标，或者从本。）阳明经和厥阴经的病证不从本也不从标，而是从中气而化。（阳明对应燥金，从燥性而化生，因此燥是本，阳明是标；厥阴对应风木，从风性而化生，因此风是本，厥阴是标。但是阳明与太阴互为表里，所以以太阴为中气，阳明金气随太阴湿土之气而化；厥阴与少阳互为表里，所以以少阳为中气，厥阴木气随少阳相火之气而化，这些都是从中气而化。）所以，从本化的，病机生于本；从标本化的，有标和本两种化生情况；从中气化的，以中气为化生依据。（六气的太过或不及，都能导致疾病。疾病的化生，必然有其成因，所以有的从本，有的从标，有的从中气。知道它们所从属的关系，治疗就不会失误了。）
有的脉象顺从病情，但症状却相反。（意思是脉象的阴阳属性通常顺应疾病，但存在脉象与病情不相符甚至相反的情况。）脉象看似顺从（如阳病见阳脉），但重按之下脉搏不鼓动有力，所有阳证脉象大多如此。（阳病出现阳脉，脉象看似顺从。如果是浮、洪、滑、大等脉象，原本都是阳脉，但如果重按之下感觉不鼓动，手指下感到无力，这就不是真正的阳证候，不能误认为是阳证。凡是各种阳证出现这种情况的，看似阳实则非阳，都是如此，所以有的表现为假热，有的表现为格阳等证候，这就是脉与病相反的情况。）
各种阴证的相反情况，脉象看似顺从（如阴病见阴脉），但重按之下脉搏鼓动非常有力且盛大。（阴病出现阴脉，脉象看似顺从，即使是细小脉，如果重按之下鼓动有力，这则是看似阴实则非阴。凡是各种阴病出现这种情况的，有的表现为假寒，有的表现为格阴。表里表现形态不同，所以称为相反。凡此种种相反的情况，都是因为标本属性不同所致。例如阴脉而阳证，是本阴标阳；阳脉而阴证，是本阳标阴。所以治病必须探求根本。）
百病的产生，有的源于本，有的源于标，有的源于中气。治疗上，有的通过治本而痊愈，有的通过治标而痊愈，有的通过调和中气而痊愈，有的兼顾标本而痊愈，有的采用逆治法而痊愈，有的采用从治法而痊愈。（中气，即中见之气。如少阳与厥阴互为中气，阳明与太阴互为中气，太阳与少阴互为中气，因为它们互为表里，所以气机互通。取，意为寻求。病生于本的，必须求本而治；病生于标的，必须求标而治；病生于中气的，必须求中气而治；有的生于标，有的生于本，则分别治标或治本。治疗方法有针对标本的，有逆治的，有从治的。用寒药治热证，是治疗真热；用热药治寒证，是治疗真寒，这叫做逆治。用热药治热证，是用寒药治寒证，这是治疗假热和假寒，这叫做从治。）
逆治，实际上是正治、顺治；若说是顺治，实际上是逆治。（病热用寒药治，病寒用热药治，对病势看似逆反，对治疗原则却是顺理成章，所以说：“逆，即是正、顺。”病热用热药治，病寒用寒药治，对病势看似顺从，对治疗原则却是反常，所以说：“若顺，即是逆。”逆治即正治，从治即反治。）
了解标与本，运用它就不会有危险；明确逆与顺，正确施行就没有疑问。不了解这些道理的人，不足以谈论医学。（用，指运用；殆，指危险。正行，指执守中道而行，不偏不倚。无问，指没有疑惑从而不被扰乱。如果没有真知灼见，怎么能达到这种境界呢？）所以说：低水平的医生嘻嘻哈哈，自以为懂得医理。刚说完热病，又出现寒病。同一种气产生的病症形态各异，导致诊断迷惑，经脉理论混乱。说的就是这种情况。（粗工，指浅薄之辈；嘻嘻，指自得其乐的样子。狂妄地认为医道容易知晓，所以见到标象的阳证，就随意用火法治疗，假热未除，真寒又起。虽然阴阳之气看似相同，但变见的症状形态不同。粗工不明白这一点，没有不迷惑混乱的。）
阴阳逆从、标本的道理，看似微小却影响巨大，说清一个道理就能知晓百病的危害；看似少却涵盖多，看似浅显却广博，可以由此推知众多事物。由浅入深，察近知远。谈论标与本，似乎容易理解，但实际上很少有人能真正掌握。（这个关于标本、逆从、阴阳的道理，似乎浅近，说起来容易，但实际上没有人能完全企及。）治疗得当就是“从”（顺），治疗错误就是“逆”。（这里解释逆从作为治疗的意义。“得”，指相得，也就是顺的意思。）
先发病而后出现气机逆乱的，治其本；先气机逆乱而后发病的，治其本；先受寒而后生病的，治其本；先有病而后出现寒象的，治其本；先发热而后生病的，治其本。（有的因病导致气血逆乱，有的因逆乱导致变生疾病，有的因寒热而生疾病，有的因病而生寒热。只要治疗其起因的根本原因，那么后发生的标病可以不治而自愈。）
先发热而后出现腹部胀满的，治其标；先有病而后发生泄泻的，治其本；先泄泻而后发生其他疾病的，治其本。必须先调理好泄泻，然后再治疗其他疾病。先有病而后出现腹部胀满的，治其标；先腹部胀满而后出现心烦的，治其本。（各种疾病都先治本，唯独腹部胀满先治其标。这是因为腹部胀满的病邪在胃，胃是脏腑的根本，胃气胀满则药物和食物的气息无法运行，脏腑都失去其所禀受的气血，所以先治疗这个，其实也是为了治本。）
人体有客气，有同气。（客气，是指流行的运气，往来无常，所以叫“客气”。同气，是指四时的主气，每年相同，所以叫“同气”。气机不和，则客气和同气都会让人生病。）
大小便不通利的，治其标；大小便通利的，治其本。（无论是客气还是同气致病，即使是先有其他病而后导致大小便不通利的，也先治其标。其他情况都治本，唯独这里治标，是因为二便不通是危急的证候，虽然是标病，但必须先治疗，这就是所谓的“急则治其标”。凡是各种疾病而大小便通利的，都应当治本无疑。）
先大小便不通利而后生病的，治其本。（二便不利都是急证，所以无论标本，都应当先治疗。按语：治本的情况占十之八九，治标的只有腹部胀满和二便不利这两种情况，大概是因为这两种情况紧急，不得不先处理。如“治病必求于本”，“必”字之中，对于腹部胀满和二便不利这两个证候，也有急与不急之分，从而决定先后顺序。为什么现在的医生动不动就说“急则治其标，缓则治其本”，却不知道哪个可缓，哪个最急，颠倒错认，只是看到他们举手投足间误人罢了。况且二便的治疗，小便尤其困难，只知道“气化则能出矣”的意思，那么大肠血燥者就不在用硝石、大黄攻下，膀胱气闭者，又岂能用五苓散之类呢？）
疾病发作时正气有余的，先治本后治标，先治其本，后治其标；疾病发作时正气不足的，先治标后治本，先治其标，后治其本。（这是根据病气的强弱来谈标本。如发病之气有余，必然会侮犯他脏他气，从而由本传标，所以必须先治其本；发病之气不足，必然会受他脏他气侮犯，从而由标传本，所以先治其标，这也是治疗其产生的源头。）
仔细诊察病情的轻重，用心加以调理：病轻的，标本兼治（并行）；病重的，单独治本或治标（独行）。（“间”指病浅，“甚”指病重。病浅的可以兼治，所以叫“并行”；病重的难以容纳杂乱的治疗，所以叫“独行”。治疗如果不精专，是医法的大忌，所以应当用心调理。另外，病轻时，邪气与元气互为出入，所以叫“并行”；病重时，邪气专盛而肆虐，所以叫“独行”。间，读去声。）
The biao (branch/superficial) and ben (root/deep) relationships of the Six Qi differ in their origins. (The Six Qi refer to Wind, Cold, Summer Heat, Dampness, Fire, and Dryness, which are the climatic changes of nature. Biao refers to the end or manifestation; Ben refers to the origin or essence.)
Some conditions transform according to the Ben, some according to both Biao and Ben, and some neither from Biao nor from Ben. The Shaoyang (Lesser Yang) and Taiyin (Greater Yin) meridians transform according to the Ben. (Among the Six Qi, Shaoyang corresponds to Ministerial Fire, so Shaoyang transforms via Fire; thus, Fire is the Ben and Shaoyang is the Biao. Taiyin corresponds to Damp Earth, so Taiyin transforms via Dampness; thus, Dampness is the Ben and Taiyin is the Biao. Since the Biao and Ben attributes of these two Qi are identical, the transformation of meridian diseases depends entirely on the Ben.) The Shaoyin (Lesser Yin) and Taiyang (Greater Yang) meridians may transform according to either the Ben or the Biao. (Shaoyin corresponds to Sovereign Fire, transforming via Heat; thus, Heat is the Ben and Shaoyin is the Biao, representing Yin transforming via Yang. Taiyang corresponds to Cold Water, transforming via Cold; thus, Cold is the Ben and Taiyang is the Biao, representing Yang transforming via Yin. Since the Biao and Ben attributes of these two Qi are different, the transformation of meridian diseases may follow either the Biao or the Ben.) The Yangming (Bright Yang) and Jueyin (Terminal Yin) meridians do not transform according to the Biao or the Ben, but rather according to the Zhong Qi (Middle Qi). (Yangming corresponds to Dry Metal, transforming via Dryness; thus, Dryness is the Ben and Yangming is the Biao. Jueyin corresponds to Wind Wood, transforming via Wind; thus, Wind is the Ben and Jueyin is the Biao. However, Yangming and Taiyin are exterior-interior pairs, so Taiyin serves as the Zhong Qi, and Yangming Metal transforms following the Damp Earth of Taiyin. Jueyin and Shaoyang are exterior-interior pairs, so Shaoyang serves as the Zhong Qi, and Jueyin Wood transforms following the Ministerial Fire of Shaoyang. These all transform via the Zhong Qi.) Therefore, those transforming via the Ben have pathology originating from the Ben; those transforming via Biao and Ben have transformations involving both Biao and Ben; those transforming via the Zhong Qi take the Zhong Qi as the basis for transformation. (Excess or deficiency of the Six Qi can all cause disease. The generation of disease must have a specific cause, so it may derive from the Ben, the Biao, or the Zhong Qi. Knowing their respective origins ensures that treatment will not fail.)
There are cases where the pulse conforms to the disease, but the symptoms are contrary. (This means that while the yin-yang nature of the pulse generally conforms to the disease, there are instances where the pulse and disease do not correspond or are even opposite.) A pulse that appears conforming (e.g., Yang disease presenting with a Yang pulse), but upon deep pressure does not throb vigorously, applies to most Yang pulses. (A Yang disease presenting with a Yang pulse indicates conformity. If the pulse is Floating, Surging, Slippery, or Large—originally all Yang pulses—but feels weak and non-throbbing upon deep pressure, it is not a true Yang syndrome and should not be mistaken for one. In all Yang syndromes presenting this way, what appears to be Yang is not truly Yang. Thus, some present as False Heat, others as Repelling Yang, indicating a contradiction between pulse and disease.)
In various Yin syndromes presenting contrarily, the pulse appears conforming (e.g., Yin disease presenting with a Yin pulse), but upon deep pressure, the throbbing is very strong and vigorous. (A Yin disease presenting with a Yin pulse indicates conformity. Even if the pulse is Fine or Small, if it throbs strongly and forcefully upon deep pressure, it appears to be Yin but is not truly Yin. In all Yin syndromes presenting this way, some manifest as False Cold, others as Repelling Yin. The internal and external manifestations differ, hence termed "contrary." All such contradictions arise because the Biao and Ben attributes differ. For example, a Yin pulse with a Yang syndrome indicates Ben-Yin and Biao-Yang; a Yang pulse with a Yin syndrome indicates Ben-Yang and Biao-Yin. Therefore, treating disease requires seeking the root.)
The onset of hundred diseases may originate from the Ben, from the Biao, or from the Zhong Qi. Treatment may result in cure by addressing the Ben, by addressing the Biao, by regulating the Zhong Qi, by addressing both Biao and Ben, by employing Contrary Treatment (Ni Zhi), or by employing Following Treatment (Cong Zhi). (Zhong Qi refers to the Qi seen in the interior connection. For instance, Shaoyang and Jueyin are mutual Zhong Qi; Yangming and Taiyin are mutual Zhong Qi; Taiyang and Shaoyin are mutual Zhong Qi, as they are exterior-interior pairs and their Qi interconnects. "Qu" means to seek. If disease originates from the Ben, one must seek and treat the Ben; if from the Biao, one must seek and treat the Biao; if from the Zhong Qi, one must seek and treat the Zhong Qi. If originating from Biao or Ben, treat accordingly. Treatments involve targeting Biao/Ben, Contrary Treatment, or Following Treatment. Using Cold herbs to treat Heat addresses True Heat; using Hot herbs to treat Cold addresses True Cold; this is called Contrary Treatment. Using Hot herbs to treat Heat, or Cold herbs to treat Cold, addresses False Heat and False Cold respectively; this is called Following Treatment.)
Contrary Treatment is actually Correct/Standard Treatment; what seems like Standard Treatment is actually Contrary. (Treating Heat with Cold and Cold with Heat seems contrary to the disease pattern but follows the correct therapeutic principle, hence: "Contrary [to disease] is Correct [in principle]." Treating Heat with Heat and Cold with Cold seems to follow the disease pattern but is therapeutically aberrant, hence: "If [it seems] Following [the disease], it is Contrary [in principle]." Contrary Treatment is Zheng Zhi (Standard Treatment); Following Treatment is Fan Zhi (Counter-acting Treatment).)
Understanding Biao and Ben allows for error-free application; clearly knowing Ni (Contrary) and Shun (Following) enables correct practice without doubt. Those who do not understand these principles are unworthy of discussing medicine. ("Yong" means application; "Dai" means danger. "Zheng Xing" means acting with balance, neither biased nor extreme. "Wu Wen" means having no doubts to cause confusion. Without true insight, how can one reach this level?) Thus it is said: Crude practitioners laugh carelessly, thinking they understand medicine. Having just spoken of Heat diseases, Cold diseases reappear. Similar Qi produces different forms, leading to diagnostic confusion and chaotic understanding of meridians. This is what is meant. (Crude practitioners refer to shallow-level doctors; "Xi Xi" describes an air of self-satisfaction. Arrogantly believing medical principles are easy to grasp, they see superficial Yang signs and indiscriminately apply Fire treatments. False Heat remains unremoved, and True Cold arises again. Although Yin and Yang Qi may seem similar, the manifested symptoms differ. Crude practitioners failing to comprehend this inevitably become confused and disoriented.)
The Dao of Yin-Yang, Ni-Shun, and Biao-Ben appears small yet has great impact; explaining one principle reveals the harm of a hundred diseases. It appears few yet covers much; appearing shallow yet being profound, one can know many things from one. From shallow to deep, observing near to know far. Discussing Biao and Ben seems easy to understand, yet in reality, few can truly master it. (This Dao of Biao-Ben, Ni-Shun, and Yin-Yang seems shallow and simple to explain, yet in reality, few can attain it.) Treatment that obtains harmony is "Cong" (Following); treatment that fails is "Ni" (Contrary). (This explains the meaning of Ni and Cong in treatment. "De" means attaining harmony, i.e., following.)
If disease precedes Qi rebellion, treat the Ben; if Qi rebellion precedes disease, treat the Ben; if Cold precedes disease, treat the Ben; if disease precedes Cold sensation, treat the Ben; if Heat precedes disease, treat the Ben. (Some diseases cause Qi and Blood rebellion; some rebellions cause secondary diseases; some diseases arise from Cold/Heat; some Cold/Heat sensations arise from disease. By treating the primary cause (Ben), the subsequently arising secondary symptoms (Biao) can heal without direct treatment.)
If Heat precedes abdominal fullness/distension, treat the Biao; if disease precedes diarrhea, treat the Ben; if diarrhea precedes other diseases, treat the Ben. One must first regulate the diarrhea before treating other diseases. If disease precedes abdominal fullness/distension, treat the Biao; if abdominal fullness/distension precedes vexation in the heart, treat the Ben. (All diseases are treated at the Ben first, except for abdominal fullness/distension, which is treated at the Biao first. This is because abdominal fullness involves pathogenic factors in the Stomach. The Stomach is the root of the Zang-Fu organs. If the Stomach is full, medicinal and food Qi cannot circulate, and the Zang-Fu lose their nourishment. Thus, treating this first is also a way of treating the Ben.)
The human body has Ke Qi (Guest Qi) and Tong Qi (Common Qi). (Ke Qi refers to circulating influencing Qi, which comes and goes irregularly, hence "Guest Qi." Tong Qi refers to the Main Qi of the four seasons, which remains constant year after year, hence "Common Qi." If Qi is disharmonious, both Guest Qi and Common Qi can cause disease.)
If urination and defecation are obstructed, treat the Biao; if urination and defecation are free, treat the Ben. (Regardless of whether caused by Guest Qi or Common Qi, even if other diseases preceded the obstruction of urination and defecation, treat the Biao first. While other conditions are treated at the Ben, this exception treats the Biao because obstruction of the two bowels is a critical condition. Although it is a Biao syndrome, it must be treated first, known as "Treat the Biao in emergencies." For all other diseases where urination and defecation are free, treating the Ben is undoubtedly correct.)
If obstruction of urination and defecation precedes the onset of disease, treat the Ben. (Obstruction of the two bowels is always an emergency, so regardless of Biao/Ben status, it must be treated first. Note: Treating the Ben accounts for 80-90% of cases; treating the Biao applies only to abdominal fullness and obstruction of urination/defecation. These two are addressed first due to urgency. Regarding "treating disease requires seeking the root," even for abdominal fullness and bowel obstruction, there are distinctions between urgent and non-urgent situations determining priority. Why do modern physicians casually say "treat Biao in emergencies, treat Ben in chronic cases," without discerning what is truly urgent versus what can be delayed? Such misjudgments lead to errors. Furthermore, treating urinary issues is particularly difficult. Understanding "Qi transformation allows excretion," one knows that blood dryness in the Large Intestine does not require Nux Vomica or Rhubarb, and Qi closure in the Bladder cannot be treated merely with Wu Ling San.)
When disease manifests with excess, address the Ben then the Biao: treat the Ben first, then the Biao. When disease manifests with deficiency, address the Biao then the Ben: treat the Biao first, then the Ben. (This discusses Biao and Ben based on the strength of pathogenic Qi. If the pathogenic Qi is in excess, it will likely invade other Zang/Fu or Qi, transmitting from Ben to Biao; thus, treat the Ben first. If the pathogenic Qi is deficient, it will likely be invaded by other Zang/Fu or Qi, transmitting from Biao to Ben; thus, treat the Biao first, addressing the source of generation.)
Carefully observe the severity (Jian/Shen) and adjust accordingly: For mild conditions (Jian), treat both simultaneously (Bing Xing); for severe conditions (Shen), treat singly (Du Xing). ("Jian" refers to mild/shallow disease; "Shen" refers to severe/heavy disease. Mild diseases can be treated comprehensively, hence "simultaneous treatment"; severe diseases cannot tolerate complex interventions, hence "single treatment." Lack of precision in treatment is a major taboo, so careful adjustment is required. Additionally, in mild conditions, pathogenic Qi and Healthy Qi interact, hence "simultaneous treatment"; in severe conditions, pathogenic Qi dominates and wreaks havoc, hence "single treatment." Jian is pronounced with the departing tone.)