家师尝讲《内经》，至治病必求其本之句，余于言下顿悟，乃瞿然而起，喟然而叹曰∶有是哉，轩岐之入人
深也。一贯之传，宁必口授者之为有得耶。刍荛之言，敢请尽陈于前席。曰∶夫目本阴阳五行，相生配而神明，
少有偏损，六淫之客气乘之，其所以为疾者，固非见症医症之所能治也。经又有曰资其化源，则求本之义着则明
矣。夫脾土虚者温暖以益火，肝木虚者濡润以壮水，肺金虚者甘缓以培土，心火虚者酸收以滋木，肾水虚者辛润
以保金，此顾母之本也。木欲实，金当平之。火欲实，水当平之。土欲实，木当平之。金欲实，火当平之。火欲
实，土当平之。此对待之本也。金为火克，泻心在保肺之先木受金残，平肺在补肝之先。土当木贼，损肝在扶脾
之先。水被土乘，清脾在滋肾之先。火承水制，折肾在养心之先。此闲邪之本也。金太过则木不胜，而金亦虚，
火来复母之仇。木太过则土不胜，而木亦虚，金来复母之仇。水太过则火不胜，而水亦虚，土来复母之仇。火太
过则金不胜，而火亦虚，水来复母之仇。土太过则水不胜，而土亦虚，木来复母之仇。皆亢而承制，法当平其所
复，扶其不胜，经曰无翼其胜，无赞其复，此防患之本也。木极而似金，盖木高密则招风，风胜则折，非金伐也，
宜泻青而兼导赤。火极而似水，盖火炙热则汗流，汗过则冷，非水伏也，宜降心而兼清脾。土极而似木，盖土湿
则崩，燥则裂，非木疏也，宜理肌而兼调气。金极而似火，盖金熔则毁物，击则生火，非火炼也，宜泻白而兼利
水。水极而似土，盖水凝则冰，冰坚则任重可载，非土填也，宜暖肾而兼平肝。此
释疑之本也。至于热极则生寒，寒极则生热，譬诸天时，朔风凛冽，繁霜大雪，天必晴。南风烦闷，础润苔霉，
天必雨。夏至一阴生，冬至一阳生，物极必反，理之自然，此变病之本也。大寒正盛，热之不热，倏忽往来，时
发时止，是无火也。大热正盛，寒之不寒，昼见夜伏，夜见昼止，时节而动，是无水也。无水者壮其主，无火者
益其源。经曰∶诸寒之而热者取之阴，诸热之而寒者取之阳，即此义也。此求属之本也。大热发躁，口舌燥渴，
非阳症乎？倘视其面色赤，此戴阳也。切脉沉小而无力，或豁大不伦，此系阴盛于下，逼阳于上，假阳之症，试
以假寒之药，从其性而折之，顷刻平矣。披裘向火，手足厥冷，非阴症乎？倘视其色滞，切脉微大而数，重按益
有力，此寒在皮肤，热在骨髓，假寒之症，以辛凉之品温而行之，一汗而愈，此识症之本也。若乃六淫客气，虽
有定例，第人感深感浅难以定论。仅谓风兼寒、兼湿当从温散，兼热当辛凉，独寒、温、热兼湿当燥渗，中暑从
清解加益气，湿外受当温散，内生温补，兼热当从清利。燥本枯槁之象，内伤者强半，当清温，不可过凉，盖凉
属秋令，既戕戊土，复凌乙肝，纵得燥去，而土木焦槁耳。火之原，元在水中，与真精相为运用。火之邪，游行
水外，与元气势不两立。故有火者，必元气伤者半，阴水亏者半，正治益炽，从治乃息。惟骤受外感，郁而成热，
暂行凉平。此慎药之本也。夫目不求五行制化、阴阳六气之本，见红退红，见肿消肿，寒不应则热之，热不应则
寒之，是疾不废而人速其废也。虽废乎证，其实废乎药也。况且世人之驱多真虚假实，本科之症多上热下寒，始
而凉剂进之，上膈非不爽快，医者病者无不以为道在是矣。稍久则食减，又以为食不化而消耗之。再久热愈甚，
烦躁愈加，痰嗽愈多，犹谓
药力欠到，寒凉增进，而湿泄腹胀之疾作矣，改用宽胸快气。至此不败，将待何时！是故咳嗽吐血，时时发热，
未必成瘵，服四物、知柏之类不已，则瘵成矣；胸腹膨满，悒悒不快，未必成胀，服山楂、曲麦不已，则胀成矣；
面浮跗肿，小便秘涩，未必成水，气滞膈塞，饮食难入，未必成噎，八正、四苓渗利不已，则水成，青皮、枳壳
消耗不已，则噎成矣；筋骨掣痛，涣散无用，未必成痹，睛久赤痛，沙涩难开，未必成障，搜风化痰不已，则痹
成，发表攻里不已，则障成矣。成则不可复药，乃曰病犯条款。虽性命之重无可如何，是尚论眼目乎哉！所以治
病必求其本，良有以也。总而言之，死以生为本，欲救其死，勿伤其生。邪以正为本，欲攻其邪，必顾其正。阴
以阳为本，阳存则生，阳尽则死。静以动为本，有动则活，无动则止。血以气为本，气来则行，气去则凝。症以
脉为本，脉吉则吉，脉凶则凶。先者后之本，从此来者须从此去。内者外之本，宣明者顺，潜蕴者逆。上下迭为
本，病在上者，散之不得，必引而通之，使邪从下出；病在下者，伐之不得，必提归阳道，使邪从气化。缓急虚
实互为本，病属于实，宜治以急，盖实者邪盛，苟不即逐，为祸蔓延，故治实有巧法而无迟法；病属于虚，宜治
以缓，盖虚者精夺，唯一于补，且无近功，故治虚无巧法，亦无速法。若夫医家之本在学力。学力不到，不识现
在，安能经方致远。尤忌者，不矜慎而自是。病家之本在隆师。遇士无礼，不可以得贤，曷望回天转日。尤忌者，
好兼听而无断。是故列子曰∶圣人不察已然，而察其所以然。淮南子曰∶所以贵扁鹊者，知病之所由生；所以贵
圣人者，知乱之所由起。此知本之言也。君不见栽花木乎？根本被锄，生机已损，未欲萎耳，不培植水土，而又
修以刀剪，未有不槁而焚者。鄙见如
此，不识有合于大道否。家师心初薄之，至是亦瞿然而起，喟然而叹曰∶大哉论乎！闯然入轩岐之室矣。命笔之
书，以俟精医学印正焉。
家师曾经讲解《黄帝内经》，讲到“治病必求其本”这句话时，我顿时领悟，于是惊起，感叹道：“是啊，黄帝、岐伯的医术对人们的启迪多么深远啊！这种一贯的道理，难道一定要通过口头传授才能有所收获吗？我这浅陋的意见，斗胆在座前全部陈述。”
我说：“眼睛的根本在于阴阳五行，相生相配而产生神气。稍有偏颇损伤，六淫（风、寒、暑、湿、燥、火六种外感病邪）的客气就会乘虚而入。此时疾病的成因，固然不是仅仅针对表面症状进行治疗所能治愈的。医经又说‘资其化源’，那么‘求本’的含义就清晰明白了。
如果是脾土虚弱，就用温补的方法来益火；肝木虚弱，就用滋润的方法来壮水；肺金虚弱，就用甘缓的方法来培土；心火虚弱，就用酸收的方法来滋木；肾水虚弱，就用辛润的方法来保金。这是顾护母脏的根本。
如果木气太过，应当用金来平抑它；火气太过，应当用水来平抑它；土气太过，应当用木来平抑它；金气太过，应当用火来平抑它；水气太过，应当用土来平抑它。这是对待平衡的根本。
金被火克制，所以在保护肺之前要先泻心火；木受金残害，所以在补肝之前要先平肺；土遭受木的克制，所以在扶脾之前要先损肝（抑制过旺之木）；水被土所乘，所以在滋肾之前要先清脾；火承受水的制约，所以在养心之前要先折肾（抑制过亢之水）。这是防范邪气的根本。
金气太过则木不胜任，导致金也虚，此时火来报复母亲的仇敌（子复母仇）；木气太过则土不胜任，导致木也虚，此时金来报复母亲的仇敌；水气太过则火不胜任，导致水也虚，此时土来报复母亲的仇敌；火气太过则金不胜任，导致火也虚，此时水来报复母亲的仇敌；土气太过则水不胜任，导致土也虚，此时木来报复母亲的仇敌。这些都是亢盛而受到制约的情况，治法应当平抑那些报复之气，扶持那些不胜任之气。医经说：不要助长胜气，不要赞助复气。这是防患于未然的根本。
木气极盛而表现出类似金的特征，因为树木茂密容易招风，风胜则折断，并非金气来伐，适宜用泻青丸并兼导赤散治疗；火气极盛而表现出类似水的特征，因为火烤热则汗流不止，汗多则冷，并非水气潜伏，适宜降心火并兼清脾土；土气极盛而表现出类似木的特征，因为土湿则崩塌，土燥则开裂，并非木气疏泄，适宜理肌表并兼调气机；金气极盛而表现出类似火的特征，因为金熔毁物，击打则生火，并非火气冶炼，适宜泻白散并兼利小便；水气极盛而表现出类似土的特征，因为水凝则结冰，冰坚重可承载，并非土气填充，适宜暖肾并兼平肝。这是解释疑惑的根本。
至于热极则生寒，寒极则生热，就像天时一样，北风凛冽，繁霜大雪之后，天必定放晴；南风烦闷，柱石湿润长苔之后，天必定下雨。夏至一阴生，冬至一阳生，物极必反，这是自然的道理。这是病变规律的根本。
大寒正盛时，用热药治疗却不发热，忽冷忽热，时发时止，这是无火（真寒假热或阳气衰微）的表现。大热正盛时，用寒药治疗却不退热，白天出现晚上潜伏，晚上出现白天停止，按时发作，这是无水（真热假寒或阴液枯竭）的表现。无水者要壮其主脏（肾），无火者要益其源头（命门/心阳）。医经说：“各种用寒凉药治疗反而发热的，要取法于滋阴；各种用温热药治疗反而发冷的，要取法于补阳。”就是这个意思。这是探究病属的根本。
大热烦躁，口舌干燥口渴，这难道是阳证吗？如果看他的面色红润，这是戴阳证。切脉沉小而无力，或者豁大不合常规，这是阴盛于下，逼迫阳气浮越于上，属于假阳证。试着用假寒性质的药物，顺从其假象而折伏它，顷刻间就能平复。
披皮衣靠近火源，手足厥冷，这难道是阴证吗？如果看他的面色晦滞，切脉微大而数，重按更加有力，这是寒在皮肤，热在骨髓，属于假寒证。用辛凉的药品温通而行，出一身汗就好了。这是识别症状表象与本质的根本。
至于六淫客气，虽然有固定的法则，但每个人感受的深浅难以定论。仅仅认为风兼寒、兼湿应当从温散治疗，兼热应当辛凉治疗，独寒、温、热兼湿应当燥湿渗利治疗，中暑应当清解加益气，湿邪外受应当温散，内生应当温补，兼热应当清利。燥本是枯槁的现象，内伤者占大半，应当清温，不可过于寒凉，因为寒凉属于秋令，既伤害脾胃（戊土），又欺凌肝胆（乙肝），即使燥邪去除了，也会使土木焦枯。
火的根源，元阳在水中，与真精相互运用。火的邪气，游行在水之外，与元气势不两立。所以有火邪的人，一定是元气伤了一半，阴水亏了一半。正面治疗会使火势更炽，顺从治疗（引火归元等）才能使火势平息。只有突然遭受外感，郁结而成热，才暂时用凉平之法。这是谨慎用药的根本。
如果眼睛的病不探究五行制化、阴阳六气的根本，见到红就退红，见到肿就消肿，寒治不好就用热，热治不好就用寒，这样疾病不会痊愈，人反而会迅速衰败。虽然说是废弛了病症，其实是废弛了药物（误治）。况且世人的体质多真虚假实，眼科的本病多上热下寒。起初进服凉剂，上膈确实爽快，医生和病人无不认为道理就在这里。稍久之后食欲减退，又认为是食物不消化而消耗所致。再久一点，热更甚，烦躁更厉害，痰嗽更多，还说是药力不够，增加寒凉药，结果湿气腹泻、腹胀的疾病就产生了，改用宽胸快气的药。到了这个时候还不败坏，还要等到什么时候！
所以咳嗽吐血，时时发热，未必成痨瘵，如果不停服用四物汤、知柏地黄丸之类，就会造成痨瘵；胸腹膨满，郁郁不快，未必成胀满，如果不停服用山楂、神曲、麦芽之类，就会造成胀满；面浮脚肿，小便便秘涩，未必成水肿，气滞膈塞，饮食难入，未必成噎膈，如果不停服用八正散、四苓散等渗利药，就会造成水肿；青皮、枳壳消耗过度，就会造成噎膈；筋骨掣痛，涣散无用，未必成痹证，眼睛久赤痛，沙涩难开，未必成内障，如果不停搜风化痰，就会造成痹证；发表攻里过度，就会造成内障。一旦形成，就无法再用药物治疗，却说病犯条款禁忌。虽然性命重大无可奈何，这还算得上是谈论眼目吗！
所以治病必须求其本，是有道理的。总而言之，死以生为本，想要救活将死之人，不要伤害其生机。邪以正为本，想要攻除邪气，必须顾护正气。阴以阳为本，阳气存在则生，阳气耗尽则死。静以动为本，有动则活，无动则止。血以气为本，气来则行，气去则凝。症以脉为本，脉象吉则预后吉，脉象凶则预后凶。先者后之本，从此处来的病邪须从此处去除。内者外之本，宣明者顺，潜蕴者逆。上下互为本，病在上者，发散不得效，必须引导通利，使邪气从下排出；病在下者，攻伐不得效，必须提归阳道，使邪气从气化消散。缓急虚实互为本，病属于实，宜急治，因为实证邪气盛，如果不立即驱逐，祸患会蔓延，所以治实证有巧法而无迟法；病属于虚，宜缓治，因为虚证精气夺，只能一味补益，且没有近功，所以治虚证无巧法，也无速法。
至于医家的根本在于学力。学力不到，不认识现在的病情，怎么能用经方达到远大的疗效。尤其忌讳的是，不谨慎而自以为是。病家的根本在于尊重老师。遇到医生无礼，就不能得到贤良的医生，何指望能回天转日。尤其忌讳的是，喜欢兼听而没有决断。
所以列子说：“圣人不考察已经发生的，而考察之所以发生的原因。”淮南子说：“之所以推崇扁鹊，是因为他知道病是怎么产生的；之所以推崇圣人，是因为他知道乱是怎么引起的。”这就是知道根本的话。
您没看见栽花种树吗？根本被锄头破坏，生机已受损，还没想枯萎，如果不培植水土，又用刀剪修剪，没有不枯死燃烧的。我的见解如此，不知道是否符合大道。”
家师起初轻视我的言论，到这时也惊起，感叹道：“论述太伟大了！你已经闯入了黄帝、岐伯的医学殿堂了。”于是命笔记录下来，等待精通医学的人来指正。
My master once lectured on the *Huangdi Neijing* (Yellow Emperor's Inner Canon), specifically on the phrase "in treating diseases, one must seek the root." Upon hearing this, I had a sudden enlightenment, rose in surprise, and sighed deeply, saying, "Indeed! How profound are the teachings of Huangdi (Yellow Emperor) and Qibo (Qibo) in influencing people. Must such consistent principles only be gained through oral transmission? My humble opinions dare to be fully presented before you."
I said, "The root of the eye lies in Yin and Yang and the Five Elements (Wood, Fire, Earth, Metal, Water). Through mutual generation and coordination, they produce spiritual consciousness. If there is even slight deviation or damage, the pathogenic factors of the Six Excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire) will take advantage. The cause of the disease at this point certainly cannot be treated merely by addressing the symptoms as they appear. The classics also state 'nourish its source of transformation,' which clarifies the meaning of 'seeking the root.'
If Spleen Earth is deficient, warm it to benefit Fire; if Liver Wood is deficient, moisten it to strengthen Water; if Lung Metal is deficient, use sweet and緩 (gentle/moderating) methods to cultivate Earth; if Heart Fire is deficient, use sour and astringent methods to nourish Wood; if Kidney Water is deficient, use pungent and moistening methods to protect Metal. This is the principle of protecting the mother organ.
If Wood qi is excessive, Metal should level it. If Fire qi is excessive, Water should level it. If Earth qi is excessive, Wood should level it. If Metal qi is excessive, Fire should level it. If Water qi is excessive, Earth should level it. This is the principle of balanced interaction.
Metal is controlled by Fire; therefore, draining Heart Fire precedes protecting the Lung. Wood is damaged by Metal; therefore, leveling the Lung precedes tonifying the Liver. Earth is attacked by Wood; therefore, damaging (restraining) the Liver precedes supporting the Spleen. Water is overwhelmed by Earth; therefore, clearing the Spleen precedes nourishing the Kidney. Fire is restrained by Water; therefore, reducing the Kidney precedes nurturing the Heart. This is the principle of preventing evil.
If Metal is excessive, Wood cannot withstand it, causing Metal to become deficient; then Fire comes to avenge its mother's enemy. If Wood is excessive, Earth cannot withstand it, causing Wood to become deficient; then Metal comes to avenge its mother's enemy. If Water is excessive, Fire cannot withstand it, causing Water to become deficient; then Earth comes to avenge its mother's enemy. If Fire is excessive, Metal cannot withstand it, causing Fire to become deficient; then Water comes to avenge its mother's enemy. If Earth is excessive, Water cannot withstand it, causing Earth to become deficient; then Wood comes to avenge its mother's enemy. These are all cases of hyperactivity followed by restriction. The treatment method should level the retaliatory qi and support the qi that cannot withstand. The classics say: do not assist the victorious qi, do not aid the retaliatory qi. This is the principle of prevention.
When Wood reaches its extreme, it resembles Metal, because dense trees attract wind, and strong wind causes breaking; this is not Metal attacking, so one should use Qing Gan Wan (Liver-Draining Pill) combined with Dao Chi San (Guide Out Red Powder). When Fire reaches its extreme, it resembles Water, because intense heat causes sweating, and excessive sweat leads to cold; this is not Water hiding, so one should descend Heart Fire and clear Spleen Earth. When Earth reaches its extreme, it resembles Wood, because wet earth collapses and dry earth cracks; this is not Wood dispersing, so one should regulate the muscle layer and harmonize Qi. When Metal reaches its extreme, it resembles Fire, because molten metal destroys objects and striking produces fire; this is not Fire refining, so one should use Bai Hu Tang (White Tiger Decoction) combined with promoting urination. When Water reaches its extreme, it resembles Earth, because frozen water becomes ice, which is hard and can bear weight; this is not Earth filling, so one should warm the Kidney and level the Liver. This is the principle of resolving doubts.
As for extreme heat generating cold, and extreme cold generating heat, it is like the weather: after biting north winds, heavy frost, and snow, the sky must clear; after sultry south winds, damp pillars, and moldy moss, rain must fall. At the Summer Solstice, Yin begins to grow; at the Winter Solstice, Yang begins to grow. Things turn into their opposites when they reach extremes; this is natural law. This is the root of pathological changes.
When severe cold prevails, if heating treatments fail to generate warmth, and symptoms come and go suddenly, appearing and disappearing intermittently, this indicates a lack of Fire (Yang deficiency). When severe heat prevails, if cooling treatments fail to reduce fever, and symptoms appear by day and hide by night, or vice versa, occurring seasonally, this indicates a lack of Water (Yin deficiency). For those lacking Water, strengthen the ruling organ (Kidney); for those lacking Fire, benefit the source (Mingmen/Heart Yang). The classics say: "For various conditions treated with cold herbs that remain hot, seek the Yin; for various conditions treated with hot herbs that remain cold, seek the Yang." This is the meaning. This is the root of determining the nature of the disease.
Severe heat with restlessness, dry mouth and tongue—is this not a Yang syndrome? However, if the facial complexion is red, this is Dai Yang (Floating Yang). If the pulse is deep, small, and powerless, or wide and irregular, this indicates Yin excess below, forcing Yang to float above, constituting a false Yang syndrome. Try using drugs with a false-cold nature, following the apparent condition to subdue it, and it will calm instantly.
Wearing fur coats near a fire, with cold hands and feet—is this not a Yin syndrome? However, if the complexion is dull, and the pulse is slightly large and rapid, becoming stronger upon heavy pressure, this indicates cold in the skin but heat in the marrow, constituting a false cold syndrome. Use pungent-cool substances to warm and circulate, and recovery will follow a single sweat. This is the root of recognizing symptoms.
Regarding the Six Excesses, although there are fixed examples, the depth of infection varies among individuals, making generalizations difficult. Simply stating that Wind combined with Cold or Dampness should be treated with warming dispersion, and combined with Heat with pungent-cooling, while Cold, Warmth, or Heat combined with Dampness should be treated with drying and leaching, and Summerheat with clearing and resolving plus Qi supplementation, and external Dampness with warming dispersion while internal Dampness with warming tonification, and combined with Heat with clearing and draining—this is incomplete. Dryness is essentially a sign of withering; more than half of internal injuries involve dryness, requiring clearing and warming, never overly cooling, because cooling belongs to Autumn, damaging Earth (Spleen/Stomach) and oppressing Wood (Liver/Gallbladder). Even if dryness is removed, the Wood and Earth will become scorched.
The origin of Fire lies within Water, operating together with true essence. The pathogen of Fire wanders outside Water, standing in opposition to Yuan Qi (Original Qi). Therefore, in cases of Fire pathogen, half the injury is to Yuan Qi and half to Yin Water. Direct treatment intensifies the fire; indirect treatment (following the pathogen's nature) calms it. Only in cases of sudden external contraction leading to stagnation and heat is temporary cooling appropriate. This is the root of cautious medication.
If eye diseases do not explore the roots of Five Elements regulation and Yin-Yang/Six Qi dynamics, simply reducing redness when red, reducing swelling when swollen, applying heat when cold fails, and cold when heat fails, the disease will not resolve, and the patient will deteriorate rapidly. Although it seems the syndrome is neglected, it is actually the medication that is misused. Moreover, most people's constitutions exhibit true deficiency and false excess, and ophthalmic syndromes often present with upper heat and lower cold. Initially, cooling agents provide relief in the upper jiao, leading doctors and patients to believe this is the correct approach. After a while, appetite decreases, mistaken for indigestion and consumption. Later, heat worsens, restlessness increases, and phlegm-coughs multiply, yet it is claimed the drug potency is insufficient, leading to increased cold herbs, resulting in damp diarrhea and abdominal distension. Then, chest-opening and Qi-moving drugs are used. If disaster does not strike now, when will it?
Thus, coughing and hemoptysis with intermittent fever may not necessarily develop into Tuberculosis (Lao Fei Ji); however, continuous use of Si Wu Tang (Four Substance Decoction) and Zhi Bai Di Huang Wan (Anemarrhena, Phellodendron and Rehmannia Pill) will cause it. Chest and abdominal fullness with depression may not necessarily develop into Distension; however, continuous use of Shan Zha (Hawthorn), Shen Qu (Medicated Leaven), and Mai Ya (Barley Sprout) will cause it. Facial and ankle edema with scanty, difficult urination may not necessarily develop into Edema; however, continuous use of Ba Zheng San (Eight-Herb Corrective Powder) and Si Ling San (Four-Ling Powder) will cause it. Qi stagnation and chest oppression with difficulty swallowing may not necessarily develop into Dysphagia (Ye Ge); however, continuous consumption by Qing Pi (Green Tangerine Peel) and Zhi Ke (Aurantium Fruit) will cause it. Tendon spasms and weakness may not necessarily develop into Bi Syndrome (Painful Obstruction); however, continuous wind-searching and phlegm-resolving will cause it. Persistent red eyes with grittiness and difficulty opening may not necessarily develop into Cataracts (Zhang); however, continuous exterior-releasing and interior-purging will cause it. Once formed, these conditions are irreparable by medicine, yet excuses are made regarding contraindications. Despite the gravity of life and death, is this how one discusses eye diseases?
Therefore, seeking the root in treatment is indeed justified. In summary: Death takes Life as its root; to save the dying, do not harm the living. Evil takes Righteousness (Zheng Qi) as its root; to attack evil, one must protect righteousness. Yin takes Yang as its root; Yang exists means life, Yang exhausted means death. Stillness takes Movement as its root; movement means vitality, stillness means cessation. Blood takes Qi as its root; Qi arrives means flow, Qi departs means coagulation. Symptoms take Pulse as its root; auspicious pulse means good prognosis, ominous pulse means bad prognosis. The former is the root of the latter; what comes from here must leave from here. Interior is the root of Exterior; manifest is smooth, latent is adverse. Upper and Lower alternate as roots: for diseases above, if dispersal fails, guide and unblock to expel evil downward; for diseases below, if purging fails, lift to the Yang pathway to transform evil via Qi. Urgency and Slowness, Deficiency and Excess interdepend as roots: Excess requires urgent treatment because evil is strong; delay allows spread, so treating excess has clever methods but no slow ones. Deficiency requires slow treatment because essence is depleted; only tonification works, with no quick results, so treating deficiency has no clever or fast methods.
As for the doctor, the root lies in scholarly ability. Without sufficient learning, one cannot recognize current conditions, let alone apply classic formulas effectively. Most taboo is arrogance without caution. As for the patient, the root lies in respecting the teacher. Disrespect prevents obtaining wise care, making miraculous cures impossible. Most taboo is indecisiveness despite listening to many opinions.
Liezi said: "The sage does not examine what has happened, but why it happened." Huainanzi said: "The reason Bian Que is valued is that he knows the origin of disease; the reason the Sage is valued is that he knows the origin of chaos." These are words about knowing the root.
Do you not see planting flowers and trees? If the root is dug up, vitality is damaged. Before wilting occurs, if one does not cultivate the soil and water, but instead prunes with scissors, the plant will surely wither and burn. Such is my view. I wonder if it aligns with the Great Way."
My master initially dismissed my words, but at this moment, he rose in surprise and sighed, saying, "What a great discussion! You have entered the chamber of Huangdi and Qibo." He ordered it to be written down, awaiting correction by those proficient in medical science.