人生天地中，随气受病，医之治病，从气所宜，统论之，阴阳殊化，有东南西北之异气
，内经所谓地有高下，气有温凉，高者气寒，下者气热。故曰∶气寒气凉，治以寒凉，气温
气热，治以温热。又曰∶东方之民治宜砭石，西方之民治宜毒药，北方之民治宜灸 ，南方
之民治宜微针，中央之民治宜导引按跷，然则从气所宜而治之，固可知也。至如岭南多瘴，
江湖多湿，山阴水野沙石之气，生病悉异，为治之方，安可一概，又况内经论一州之气，生
化寿夭各不同。则知地有小大。小者小异，大者大异，唯圣人能杂合以治，各得其所宜。
昔人概举万病，亦颇有不治自愈者，盖欲药石无妄投，针灸无妄用，使五脏安平，不相
干扰，无恋卷怆囊之伪为也。姑摭一二证之，肝脉 暴有所惊骇，脉不至若喑。不治自已，
心脉搏坚而长，舌卷不能言，其 而散者，当消环自已，脉至如数，使人暴惊，三四日自已
，重身而喑，十月当复，阳厥之病要在夺食则已。是数者备见于经，苟能缘类而知，则不治
而瘳者，率皆了然于胸次，倘不察此，必以毒药攻其内，针石汤火铄其外。胶胶扰扰，力不
暇给，奚足以议平治之道。
病有本标，治有缓急，知所先后，乃得其宜。凡言本标，其说有三，有气之本标，若六
气为本，三阴三阳为标是也。有病之本标，若百病之生，或生于本，或生于标，或生于中气
是也。有治之本标，若取本而得，取标而得是也。三者虽若不同，要之皆以所因为本，所应
为标。是故有病伤寒者，因寒而得，即以寒为本，随其变传所在，或客于阳，或客于阴，即
以阴证阳证为标，以至风暑燥湿。饮食劳倦，喜怒忧恐，皆可类举。然邪气所伤，如风雨寒
暑之类，本自外至，腑脏生病，如喜怒忧惧之类，本由内生，及病成而变，有先表后里者，
治法皆当治其本，唯先病而后中满，及大小不利之病，则治其标，此无他，以救里为急故也
。故曰病非其本，中标之病，治非其本，中标之方，审究逆从，以施药石，标本相得，邪气
乃服，病者知此，则病以许治为本，治者能此。则治以适当为工，是以内经又言，病为本工
为标。
人生于天地之间，随着气候的变化而患病。医生治病，应当根据气候的适宜情况来治疗。统而言之，阴阳变化不同，有东南西北各地气候的差异。《内经》说：“地势有高下之分，气候有温凉之别，高处气候寒冷，低处气候温热。”所以说：气候寒冷凉爽的地方，治疗用寒凉之法；气候温暖炎热的地方，治疗用温热之法。又说：东方居民适宜用砭石治疗，西方居民适宜用药物（毒药）治疗，北方居民适宜用艾灸治疗，南方居民适宜用微针治疗，中央地区居民适宜用导引按跷治疗。既然这样，根据气候的适宜情况来治疗，是可以知道的。至于像岭南地区多瘴气，江湖地区多湿气，山阴、水边、沙石之地的气候所导致的疾病全都不同，治疗的方法怎么可以一概而论呢？更何况《内经》论述各州的气候，生化及寿命长短各不相同。由此可知地域有大小之分，小的差异小，大的差异大，只有圣人能够综合各种方法进行治疗，使每个人都得到适宜的治疗。
古人概举万种疾病，其中也有不治自愈的情况，大概是想要避免随意用药和针灸，使五脏安宁平和，互不干扰，没有那种为了显示医术高超而故意制造疑难病症的虚伪行为。姑且列举一两个病例：肝脉突然受到惊骇，脉搏摸不到或者声音嘶哑，不用治疗也会自己痊愈；心脉搏动坚实而长，舌卷缩不能说话，如果脉象散乱，环跳穴处的邪气消散后自然会痊愈；脉象快如数脉，使人突然受惊，三四天后会自己痊愈；孕妇失音，到第十个月分娩后会恢复；阳厥病的关键在于停止进食就会痊愈。这些情况在经典中都有记载，如果能顺着类别去理解，那么那些不治自愈的病，心中都能清楚明白。如果不考察这些情况，必定会用药物攻伐体内，用针石汤火灼烧体表。忙乱纷扰，精力来不及应付，哪里足以谈论平治疾病的道理呢？
疾病有本有标，治疗有缓有急，知道先后顺序，才能找到适宜的治疗方法。凡是谈到本标，有三种说法：有气之本标，比如六气为本，三阴三阳为标；有病之本标，比如百病的产生，有的生于本，有的生于标，有的生于中气；有治之本标，比如从本治疗能治愈，从标治疗能治愈。这三种虽然看似不同，总之都是以病因作为本，以症状反应作为标。所以有患伤寒的人，因为寒邪而得病，就以寒为本，随着病变传变所在，或者客居阳分，或者客居阴分，就以阴证或阳证为标，直到风、暑、燥、湿、饮食、劳倦、喜怒忧恐等，都可以类推。然而邪气所伤，如风雨寒暑之类，本来是从外部侵入；脏腑生病，如喜怒忧惧之类，本来是由内部产生。等到疾病形成并发生转变，有先表后里的情况，治疗方法都应当治其本。只有先发病而后出现中满，以及大小便不通利的病，才治其标，这没有别的原因，是因为救里是紧急的缘故。所以说：病不是本，而是中标之病；治不是本，而是中标之方。审究逆从关系，从而施用药物，使标本相合，邪气才能屈服。病人懂得这个道理，就知道治病应以治本为主；医生能做到这一点，就知道治疗以恰当为工巧。因此《内经》又说：病人为本，医生为标。
Human beings live within heaven and earth, contracting diseases in response to the movement of Qi. Physicians treating diseases should act according to what is suitable for the Qi. Generally speaking, Yin and Yang undergo different transformations, leading to variations in Qi among the East, South, West, and North. The *Neijing* (Classic of Internal Medicine) states: "Earth has high and low points; Qi has warm and cool temperatures. Where it is high, the Qi is cold; where it is low, the Qi is hot." Therefore, it is said: In areas where Qi is cold and cool, treatment employs cold and cool methods; in areas where Qi is warm and hot, treatment employs warm and hot methods. It is also stated: People in the East are suited for treatment with Bian stones (lithotherapy); people in the West are suited for treatment with medicinal substances (poisons/drugs); people in the North are suited for treatment with Moxibustion (Ai Jiu); people in the South are suited for treatment with fine needles (Wei Zhen); and people in the Central regions are suited for treatment with Daoyin (qigong guidance and pulling) and Anqiao (massage and manipulation). Thus, treating according to the suitability of the Qi can certainly be understood. As for Lingnan being prone to miasma, and Jianghu (rivers and lakes) being prone to dampness, or the climatic conditions of mountain shadows, watersides, and sandy/stony areas causing entirely different diseases, how can treatment methods be uniform? Furthermore, the *Neijing* discusses that the Qi of each province results in different biological processes and lifespans. From this, we know that territories vary in size; small differences yield minor variations, while large differences yield major variations. Only a sage can synthesize various treatments to ensure each person receives what is suitable for them.
Ancients generally enumerated ten thousand diseases, some of which healed spontaneously without treatment. This was likely intended to prevent the reckless administration of drugs and acupuncture/moxibustion, thereby keeping the Five Viscera (Wu Zang) peaceful and uninterfered with, avoiding the pretense of creating difficult cases to feign medical skill. Let us briefly cite one or two examples: If the Liver pulse is suddenly affected by fright, resulting in an absent pulse or aphonia, it will heal spontaneously without treatment. If the Heart pulse is firm and long, accompanied by tongue retraction and inability to speak, but if the pulse becomes scattered, the pathogen at the Huantiao point will dissipate and health will return naturally. If the pulse is rapid like a Shu pulse, causing sudden fright, it will heal spontaneously after three to four days. Aphonia during pregnancy will resolve after ten months (childbirth). The disease of Yang Jue (Yang reversal) resolves primarily by stopping food intake. These cases are all documented in the classics. If one understands them by categorization, then those diseases that heal without treatment become clear in mind. If these are not observed, one must inevitably use drugs to attack internally and needles, stones, decoctions, and fire to cauterize externally. In such chaotic turmoil, energy is insufficient to cope, let alone discuss the way of balanced treatment.
Diseases have a Root (Ben) and a Branch (Biao); treatments have urgency and slackness. Knowing the sequence allows one to find the appropriate method. Regarding Root and Branch, there are three interpretations: 1. The Root and Branch of Qi, e.g., the Six Qi (Liu Qi) as Root, and the Three Yin and Three Yang (San Yin San Yang) as Branch. 2. The Root and Branch of Disease, e.g., the origin of hundred diseases may lie in the Root, the Branch, or the Middle Qi (Zhong Qi). 3. The Root and Branch of Treatment, e.g., curing by treating the Root or curing by treating the Branch. Although these three seem different, essentially they regard the cause as the Root and the manifestation/response as the Branch. For instance, in Taiyang Cold Damage (Shanghan), the disease arises from Cold, so Cold is the Root. Depending on transmission, whether lodging in Yang or Yin, the Yang or Yin syndrome becomes the Branch. Similarly, Wind, Summer-heat, Dryness, Dampness, diet, fatigue, and emotions like anger, joy, worry, and fear can be classified thus. However, pathogens like wind, rain, cold, and heat originate externally; visceral diseases caused by emotions originate internally. Once the disease forms and changes, there are cases of exterior preceding interior. Generally, treatment should target the Root. Exceptions are cases where fullness in the middle jiao occurs first, or cases of difficulty in urination and defecation; these are treated by targeting the Branch. There is no other reason than that rescuing the interior is urgent. Thus, it is said: If the disease is not the Root but a Branch manifestation, and the treatment is not targeting the Root but addressing the Branch, one must carefully study the principles of contrary and compliant approaches to apply medicines. When Root and Branch harmonize, the pathogenic factor submits. If patients understand this, they know that treating the Root is primary. If physicians achieve this, they know that appropriateness constitutes skill. Hence, the *Neijing* further states: The patient is the Root, and the physician is the Branch.