（素问标本病传论 灵枢病本篇与此篇同者不重载）
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。（一者本也，百者标
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
食之气不能行，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。愚按∶此篇标本
之义，凡治本者十之八九，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。又如阴阳应
象大论曰∶治病必求于本。观此必字，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，此则圣人治本治标
大义，可洞悉矣。奈何今之医家，多不知求本求标、孰缓孰急之道，以故治标者常八九，治本者无二三，且动称急则治
其标，缓则治其本，尚不知孰为可缓，孰为最急，颠倒错认，举手误人，是未明此篇标本之真义耳。）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，故必先
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。一曰病轻者，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。于义亦通。间，去声。）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。此一句当在前小大不利之后，必古文脱简误入于此。愚按∶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？）
（《素问·标本病传论》与《灵枢·病本篇》中与此篇相同的内容不再重复记载）
阴阳、逆从、标本这些治病的道理，看似微小实则宏大，说一个道理就能推知百种疾病的危害；看似少却蕴含多，看似浅显却极为广博，可以通过掌握一个根本原则来通晓众多病症。（“一”指的是本原，“百”指的是标象。）通过浅近的道理来洞察深层的机理，观察近处来推知远处，谈论标与本的关系，说起来容易，但真正能做到的却很少。（这里的标、本、逆、从、阴阳之道，似乎浅显接近常理，虽然说起来容易，但实际上很少有人能达到这种境界。）治疗不当就是逆，治疗得当就是从。（这里解释“逆”和“从”在治疗中的含义。“得”指相得，也就是顺的意思。）先患病而后出现气机逆乱的，治疗其本原；先有气机逆乱而后引发疾病的，治疗其本原；先受寒而后生病的，治疗其本原；先有病而后出现寒象的，治疗其本原；先发热而后生病的，治疗其本原。（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，有的因病而生寒热症状，只要治疗引起疾病的本原，那么后产生的标病，可以不治而自愈。）先发热而后出现腹部胀满的，治疗其标象；先患病而后发生泄泻的，治疗其本原；先有泄泻而后产生其他疾病的，治疗其本原，必须先调理好泄泻，然后才能治疗其他疾病；先患病而后出现腹部胀满的，治疗其标象；先出现腹部胀满而后产生心烦的，治疗其本原。（各种疾病大多先治本，唯独腹部胀满先治其标，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不能运行，脏腑都失去所禀受的气血，所以先治疗这个，也是为了治本。）人体有客气，有同气。（客气是指流行变化的运气，往来不固定，所以叫客气。同气是指四时的主气，每年相同，所以叫同气。如果气机不和，无论是客气还是同气都会让人生病。）大小便不通利的，治疗其标象；大小便利畅的，治疗其本原。（无论是由客气还是同气引起的疾病，即使是先有其他疾病而后出现大小便不通利的，也先治其标。其他情况都治本，唯独这里治标，因为二便不通是危急的情况，虽然是标病，也必须先治疗，这就是所谓的急则治其标。凡是各种疾病且大小便利畅的，都应当治本无疑了。我按语：这篇关于标和本的意义，大概十分之八九是治本，只有腹部胀满和大小便不通利这两种情况治标。大概这两种情况，也不过是因为病情紧急不得不先处理它们。又如《阴阳应象大论》说：治病必求于本。看这个“必”字，就知道即使是腹部胀满和大小便不通利两种证候，也有紧急和不紧急的区别，从而决定治疗的先后顺序，这就透彻理解了圣人治本治标的大义。可惜现在的医生，大多不知道求本求标、孰缓孰急的道理，因此治标的占十分之八九，治本的没有二三成，而且动不动就说急则治其标，缓则治其本，尚且不知道什么是可缓的，什么是最急的，颠倒错认，举手投足间误人，这是没有明白这篇关于标和本的真正意义啊。）疾病发作表现为有余（实证），先治本后治标，先治疗其本原，后治疗其标象。疾病发作表现为不足（虚证），先治标后治本，先治疗其标象，后治疗其本原。（这是从病气的强弱来说明标和本的关系。如发病的气机有余，必然会欺侮其他脏腑或其他气机，从而由本传向标，所以必须先治其本。发病的气机不足，必然会受到其他脏腑或其他气机的欺侮，从而由标传向本，所以必须先治其标。这也是治疗病气产生的根源。）仔细察看病情的轻重深浅，用心加以调理，病轻的可以标本兼治（并行），病重的只能单治其一（独行）。（“间”指病势轻浅，“甚”指病势沉重。病轻的可以兼顾治疗，所以说并行。病重难以容纳杂乱的治疗手段，所以说独行。治疗如果不精专，是医法的大忌，所以应当加意调理。另一种说法：病轻时，邪气与元气互为出入，所以说并行。病重时，邪气专盛而肆虐，所以说独行。这在义理上也通顺。“间”读去声。）先出现大小便不通利而后产生其他疾病的，治疗其本原。（二便不通利都是急症，所以无论标本，都应当先治疗。这一句应该放在前面“大小不利”之后，一定是古文脱简误入于此。我按语：二便的治疗，小便尤其困难，只知道气化功能正常才能排尿的道理，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？）
(The content in *Suwen: Treatise on the Transmission of Diseases according to Root and Branch* and *Lingshu: Chapter on Disease* that is identical to this chapter is not repeated.)
The principles of Yin and Yang, Reversal and Compliance, Root (Ben) and Branch (Biao) are seemingly small yet great; stating one allows knowing the harm of a hundred diseases. They are few yet contain much, shallow yet extensive; by understanding one, one can comprehend many. ("One" refers to the Root, "Hundred" refers to the Branches.) Through the shallow, one understands the deep; observing the near, one knows the far. Discussing Branch and Root seems easy, but truly grasping it is difficult. (These principles of Root, Branch, Reversal, Compliance, and Yin-Yang seem shallow and close to common sense. Although speaking of them is easy, in reality, few can attain them.) Treatment that is inappropriate constitutes Reversal (Ni); treatment that is appropriate constitutes Compliance (Cong). (This explains the meaning of Reversal and Compliance in treatment. "Appropriate" means harmonious, i.e., compliant.) If disease arises first and then Qi reversal occurs, treat the Root. If Qi reversal occurs first and then disease arises, treat the Root. If coldness arises first and then disease develops, treat the Root. If disease arises first and then coldness manifests, treat the Root. If heat arises first and then disease develops, treat the Root. (Some diseases cause Qi and Blood reversal due to illness; some reversals lead to secondary diseases; some illnesses arise from Cold or Heat; some Cold or Heat symptoms arise from illness. By treating the original Root that caused the condition, the subsequently arising Branch diseases can heal without specific treatment.) If heat arises first and then abdominal fullness develops, treat the Branch. If disease arises first and then diarrhea develops, treat the Root. If diarrhea arises first and then other diseases develop, treat the Root; one must regulate the diarrhea before treating other diseases. If disease arises first and then abdominal fullness develops, treat the Branch. If abdominal fullness arises first and then vexation of the heart develops, treat the Root. (For all diseases, the Root is treated first, except for abdominal fullness, where the Branch is treated first. This is because abdominal fullness involves pathogenic factors in the Stomach. The Stomach is the root of the Zang-Fu organs. When the Stomach is full, the Qi of medicine and food cannot circulate, and the Zang-Fu lose their nourishment. Thus, treating this first is also a way of treating the Root.) Humans have External Qi (Ke Qi) and Same Qi (Tong Qi). (External Qi refers to the circulating influencing Qi, which comes and goes irregularly, hence called External Qi. Same Qi refers to the dominant Qi of the four seasons, which remains consistent year after year, hence called Same Qi. If Qi is disharmonious, both External Qi and Same Qi can cause disease.) If urination and defecation are obstructed, treat the Branch. If urination and defecation are free, treat the Root. (Regardless of whether the disease is caused by External Qi or Same Qi, or if other diseases existed prior to the obstruction of urination and defecation, the Branch must be treated first. While other conditions are treated by addressing the Root, this exception addresses the Branch, because obstruction of the two excretions is a critical emergency. Although it is a Branch condition, it must be treated first; this is what is meant by "treating the Branch in emergencies." For all other diseases where urination and defecation are free, treating the Root is undoubtedly correct. My commentary: In this chapter regarding Root and Branch, nine-tenths involve treating the Root, while only abdominal fullness and obstruction of urination/defecation involve treating the Branch. These two cases are merely addressed first due to urgency. As stated in *Yinyang Yingxiang Dalun*: "In treating disease, one must seek the Root." Observing the word "must," even for abdominal fullness and obstruction of urination/defecation, there is a distinction between urgent and non-urgent situations determining the sequence. This reveals the profound principle of treating Root and Branch. Alas, contemporary physicians often fail to understand the principles of seeking Root and Branch, and distinguishing between slowness and urgency. Consequently, they treat the Branch nine times out of ten and the Root only two or three times out of ten. Moreover, they frequently cite "treat the Branch in emergencies, treat the Root in non-emergencies" without discerning what is truly slow or most urgent, leading to confusion and errors that harm patients. This stems from a failure to comprehend the true meaning of Root and Branch in this chapter.) When a disease manifests with Excess (Youyu), address the Root first and the Branch later; treat the Root first, then the Branch. When a disease manifests with Deficiency (Buzu), address the Branch first and the Root later; treat the Branch first, then the Root. (This discusses Root and Branch based on the strength of pathogenic Qi. If the manifesting Qi is Excess, it will likely overact upon other Zang-Fu or Qi, transmitting from Root to Branch; thus, the Root must be treated first. If the manifesting Qi is Deficient, it will likely be overacted upon by other Zang-Fu or Qi, transmitting from Branch to Root; thus, the Branch must be treated first. This is essentially treating the source of generation.) Carefully observe the severity and mildness of the condition to adjust treatment accordingly. For mild conditions, treat Root and Branch simultaneously (Bingxing); for severe conditions, treat singly (Duxing). ("Mild" refers to superficial/shallow disease; "Severe" refers to heavy/deep disease. Superficial disease can be treated comprehensively, hence "simultaneous treatment." Severe disease cannot tolerate complex/mixed interventions, hence "single treatment." Lack of precision in treatment is a major taboo; therefore, careful adjustment is required. Another interpretation: In mild cases, Pathogenic Qi and Healthy Qi interact and exchange, hence "simultaneous treatment." In severe cases, Pathogenic Qi dominates and runs rampant, hence "single treatment." This interpretation is also logically sound. "Jian" is pronounced with the departing tone.) If obstruction of urination and defecation arises first and then other diseases develop, treat the Root. (Obstruction of urination and defecation are both acute syndromes; thus, regardless of Root or Branch, they should be treated first. This sentence likely belongs after the preceding "obstruction of urination and defecation" clause and was misplaced due to bamboo slip error in ancient texts. My commentary: Treating the two excretions, treating urination is particularly difficult. Understanding that proper Qi transformation enables urination, one realizes that for dryness of blood in the Large Intestine, one should not use Mirabilite (Natrii Sulfas) or Rhubarb (Rhei Radix et Rhizoma) for purging, and for closure of Qi in the Bladder, one certainly should not use formulas like Wuling San.)