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
益畜。若先治其本，后治其标，虽病有十数证皆去矣。谓如先生轻病，后滋生重病，亦先治
轻病，后治重病，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。然非真
泻其火，十二经中各有金木水火土，当木之分，泻其火也。故《标本论》云∶本而标之，先
治其本，后治其标。既肝受火邪，先于肝经五穴中泻荥火，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，补木，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，亦是先治其本也。以药论之，入肾经药
为引用，补肝经药为君是也。
天属阳：表现为无形、圆形、气、向上、向外、上升、生长、浮越、白天、运动、轻清、干燥，对应六腑。
地属阴：表现为有形、方形、血、向下、向内、下降、肃杀、沉潜、夜晚、静止、重浊、湿润，对应五脏。
大凡治病，应当知晓标本关系。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。再者，人身中的脏腑阴阳、气血经络，各自都有标本之分。从疾病角度而言，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，邪气就会更加猖獗，病情会更加积聚加重。如果先治其本，后治其标，即使有十几种症状也能全部消除。例如先生了轻病，后来滋生出重病，也应当先治轻病，后治重病，这样邪气才能潜伏消退。这大概是因为先治本的原因。如果有中满（脘腹胀满）的情况，无论标本关系如何，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，也无论标本关系如何，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。
病邪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。治疗方法说：“虚则补其母，实则泻其子。”假设肝受到心火的邪气侵袭，是从前来者，属于实邪，应当泻其子，即火。然而并非真正地去泻火，而是十二经中各有金木水火土的五行属性，当处于木（肝）的分野时，要泻其火（子）。所以《标本论》说：“本而标之”，先治其本，后治其标。既然肝受到火邪侵袭，先在肝经的五穴中泻荥火，行间穴就是其中之一。后治其标，是在心经的五穴内泻荥火，少府穴就是其中之一。从药物角度论述，使用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，是从后来者，属于虚邪，虚证则应当补其母。所以《标本论》说：“标而本之”，先治其标，后治其本。既然受到了水（肾）邪的侵袭，应当先在肾经涌泉穴补木（肝），这是先治其标。然后在肝经曲泉穴中泻水（肾），这是后治其本。这种先治其标的方法，推究其至理，其实也是先治其本。从药物角度论述，使用入肾经的药物作为引用，用补肝经的药物作为君药，即是此法。
Heaven is Yang: formless, round, Qi (vital energy), upward, outward, ascending, generating, floating, daytime, active, light, dry, corresponding to the Six Fu Organs.
Earth is Yin: formed, square, Blood, downward, inward, descending, destroying, sinking, nighttime, static, heavy, damp, corresponding to the Five Zang Organs.
In treating diseases, one must understand the relationship between Root (Ben) and Branch (Biao). Speaking of the human body, the exterior is the Branch, the interior is the Root; Yang is the Branch, Yin is the Root. Therefore, the Six Fu Organs, belonging to Yang, are the Branch, and the Five Zang Organs, belonging to Yin, are the Root; this is the Root-Branch relationship of the Zang-Fu organs. Furthermore, the Zang-Fu organs located inside are the Root, while the meridians and collaterals of each Zang-Fu organ located on the exterior are the Branch; this is the Root-Branch relationship of the Zang-Fu organs and their meridians. Moreover, the Yin-Yang, Qi-Blood, and meridians-collaterals within the human body each have their own Root and Branch distinctions. Speaking of disease, the initially affected site is the Root, and the subsequently transmitted or spreading pathology is the Branch. In general, when treating a disease, one must first treat the Root, then treat the Branch. If one treats the Branch first and the Root later, the pathogenic factors will become more vigorous, and the disease will accumulate further. If one treats the Root first and the Branch later, even if there are ten or more symptoms, they will all be eliminated. For example, if a mild illness occurs first, followed by the development of a severe illness, one should still treat the mild illness first and the severe illness later, so that the pathogenic factors will subside. This is likely due to the principle of treating the Root first. However, in cases of abdominal fullness (Zhongman), regardless of the Root-Branch relationship, one must treat the abdominal fullness first because it is urgent. If after abdominal fullness there is difficulty in urination and defecation, regardless of the Root-Branch relationship, 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 corresponds 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 receives pathogenic heat-fire from the Heart; this comes from the preceding source (Mother to Child via generation cycle context here implies direct influence or specific meridian interaction described as 'from front'), constituting an Excess Pathogen, and one should drain its Child, which is Fire. However, this does not mean literally draining Fire everywhere, but rather recognizing that within the twelve meridians, each has Metal-Wood-Water-Fire-Earth attributes. When dealing with Wood (Liver), one drains Fire (its Child). Thus, the *Treatise on Root and Branch* states: "Root then Branch," meaning treat the Root first, then the Branch. Since the Liver has received Fire pathogen, one first drains the Ying-Spring fire points in the five acupoints of the Liver Meridian, such as Xingjian (LR2). Then, to treat the Branch, one drains the Ying-Spring fire points in the five acupoints of the Heart Meridian, such as Shaofu (HT8). From a pharmacological perspective, using herbs entering the Liver Meridian as guiding agents, and employing herbs that drain Heart Fire as the Sovereign drug, constitutes the treatment for Excess Pathogen diseases. Suppose the Liver receives pathogenic Water (Kidney) influence; this comes from the subsequent source (Child to Mother), constituting a Deficiency Pathogen, and deficiency requires tonifying 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 Wood (Liver) at Yongquan (KI1) in the Kidney Meridian; this is treating the Branch first. Then, one drains Water (Kidney) at Ququan (LR8) in the Liver Meridian; this is treating the Root later. This method of treating the Branch first, upon deeper analysis of its logic, is essentially also treating the Root first. From a pharmacological perspective, using herbs entering the Kidney Meridian as guiding agents, and employing herbs that tonify the Liver Meridian as the Sovereign drug, applies here.