天有金木水火土之五行。以营运不息。名曰五运。人秉之而生五脏。所以应五运也。义详卷首。兹不再赘。天有风
寒湿燥火热之六气。以充塞万物。人秉之而有六经。脏腑各有一经。合为六经。所以应天六气也。名太阳者。因天有此
太阳之气。名太阴者。因天有此太阴之气。六经之名。皆本于天非由人强名之也。必知经气之所主。而后病情可识矣。
此等气化。乃生人所以然之理。见病之原委。皆尽于此。西医全不能知。其治病多误。
少阳之上。火气治之。中见厥阴。阳明之上。燥气治之。中见太阴。太阳之上。寒气治之。中见少阴。厥阴之上。
风气治之。中见少阳。少阴之上。热气治之。中见太阳。太阴之上。湿气治之。中见阳明。所谓本也。本之下。中之见
也。中见之下。气之标也。本标不同。气应异象。
天有六气。人秉之而有六经。六经出于脏腑。脏腑各有一经脉。游行出入。以布其化而经脉中所。络之处。名为中
见也。足少阳胆经。由胆走足。中络厥阴肝脏。手少阳三焦经。由三焦走手。中络厥阴包络。故少阳经中见厥阴。手少
阳三焦。足少阳胆。同司相火。是相火者。少阳之本气也。故曰少阳之上火气治之。谓二经之脏腑。以火为主是本气也。
中见厥阴。是其中有风。气居之也。而其标为少阳经。则又主阳气之初动也。足阳明胃经。属燥土。手阳明大肠经。属
燥金。此雨经。皆燥气主治。（手阳明大肠经脉。循行络太阴肺。而后走手足阳明胃经脉。循行络太阴脾而后走足。故阳
明经。中见为太阴。）也。足太阳膀胱经。属寒水。手太阳小肠经。属君火。手从足化。以寒水为主。故太阳之上。统称
寒水治之。手太阳经脉。循行络少阴心。而后走手。足太阳经脉。循行络少阴肾。而后走足。故二经中见少阴也。足厥
阴肝经。属风木。手厥阴包络经。属相火。子从母化。以风为主。故厥阴之上风气治之。手厥阴经中络少阳三焦。足厥
阴经。中络少阳胆。故二经中见少阳也。足少阴肾经属水阴。手少阴心经属火热。心为君主肾从其化故少阴两经。统是
热。气主治手少阴心经中络太阳小肠。足少阴肾经。中络太阳膀胱。故曰中见太阳足太阴脾经。属湿土。手太阴肺经。
属清金。二经子母。同气故太阴之上。湿气治之。手太阴肺经络手阳明大肠足。太阴脾经。络足阳明胃。故曰中见阳明。
所谓本也。句总结上文。谓六经之上。其主治者。皆其本。气也本气根于脏腑。是本气居经脉之上也。由本气循经下行。
其中络者。中之见也。由中见之下。而经脉外走手足。以成六经。又各有太少阳明厥阴之不同。则又系六气之末。故曰
气之标也。或标同于本。或标同于中。标本各有不同。而气化之应。亦异象矣。故六经各有病情好恶之不一。仲景伤寒
论。全根于此。不可不详究焉。
再按六经之名。太者阴阳之至大。少者阴阳之初生。明者阳气之极盛。厥者阴气之竭尽也。先知五行以为体。又知
六气以为用。然后可以读伤寒金匮然后可以治男女百疾。西医于六经名目。从未得知。于气化安能梦见。乃云人是 铁
养炭等。共十四质。凑合而成。夫彼所谓十四质。皆经剖割锻炼。然后取得其质。而人之未死者。岂止此块然之质哉。
天有金、木、水、火、土五行，运行不息，称为五运（Wuyun, Five Movements）。人禀受天地之气而生五脏，以应合五运。其义理在卷首已有详述，此处不再赘述。
天有风、寒、湿、燥、火、热六气，充满于万物之间。人禀受六气而有六经（Liu Jing, Six Channels），脏腑各有一经，合为六经，以应合天的六气。命名为太阳者，是因为天有此太阳之气；命名为太阴者，是因为天有此太阴之气。六经的名称，皆源于天象，并非由人强行命名。必须知晓经气所主司的内容，才能识别病情。这些气化规律，是生命生成的根本原理，疾病的来龙去脉都包含其中。西医完全不了解这一点，因此治疗多有误处。
少阳之上，由火气主治，中见厥阴；阳明之上，由燥气主治，中见太阴；太阳之上，由寒气主治，中见少阴；厥阴之上，由风气主治，中见少阳；少阴之上，由热气主治，中见太阳；太阴之上，由湿气主治，中见阳明。这所谓的“本”（Ben, Root/Origin）。在本之下，是中见的“中见”（Zhong Jian, Intermediate Manifestation）；在中见之下，是气的“标”（Biao, Markering/Endpoint）。本与标不同，气化的反应呈现不同的征象。
天有六气，人禀受而有六经。六经出于脏腑，脏腑各有一条经脉，游行出入，以布散其气化。而在经脉之中，联络之处，称为“中见”。足少阳胆经（Zu Shaoyang Gallbladder Channel），从胆走向足部，中间联络厥阴肝脏；手少阳三焦经（Shou Shaoyang Sanjiao Channel），从三焦走向手部，中间联络厥阴心包络。所以少阳经的中见是厥阴。手少阳三焦和足少阳胆，共同主管相火（Xiang Huo, Ministerial Fire），相火是少阳的本气。所以说“少阳之上，火气治之”，意思是这两条经的脏腑，以火为主，这是本气。中见厥阴，说明其中有风气居之。而其标为少阳经，则又主阳气之初动。
足阳明胃经（Zu Yangming Stomach Channel），属燥土；手阳明大肠经（Shou Yangming Large Intestine Channel），属燥金。这两条经，都由燥气主治。（手阳明大肠经脉，循行联络太阴肺经，然后走向手部；足阳明胃经脉，循行联络太阴脾经，然后走向足部。所以阳明经的中见是太阴。）
足太阳膀胱经（Zu Taiyang Bladder Channel），属寒水；手太阳小肠经（Shou Taiyang Small Intestine Channel），属君火。手经从足经化生，以寒水为主，所以太阳之上，统称寒水主治。手太阳经脉，循行联络少阴心经，然后走向手部；足太阳经脉，循行联络少阴肾经，然后走向足部。所以这两条经的中见是少阴。
足厥阴肝经（Zu Jueyin Liver Channel），属风木；手厥阴心包络经（Shou Jueyin Pericardium Channel），属相火。子从母化，以风为主，所以厥阴之上，风气主治。手厥阴经中间联络少阳三焦，足厥阴经中间联络少阳胆，所以这两条经的中见是少阳。
足少阴肾经（Zu Shaoyin Kidney Channel）属水阴，手少阴心经（Shou Shaoyin Heart Channel）属火热。心为君主，肾从其化，所以少阴两经，统由热气主治。手少阴心经中间联络太阳小肠，足少阴肾经中间联络太阳膀胱，所以说中见太阳。
足太阴脾经（Zu Taiyin Spleen Channel），属湿土；手太阴肺经（Shou Taiyin Lung Channel），属清金。二经子母同气，所以太阴之上，湿气主治。手太阴肺经络手阳明大肠，足太阴脾经络足阳明胃，所以说中见阳明。这就是所谓的“本”。这句总结上文，谓六经之上，其主治者，都是其本气。本气根于脏腑，是本气居于经脉之上。由本气循经下行，其中间联络的部分，就是中见。由中见之下，而经脉向外走手足，以形成六经，又各有太少阳明厥阴的不同，这就系属于六气的末端，所以称为“气之标”。或者标与本相同，或者标与中见相同，标本各有不同，而气化的反应，也呈现不同的征象。所以六经各有病情的喜好与厌恶不一。张仲景（Zhang Zhongjing）的《伤寒论》（Shanghan Lun, Treatise on Cold Pathogenic Diseases），完全基于此理，不可不详细探究。
再按六经之名，“太”者是阴阳的至大，“少”者是阴阳的初生，“明”者是阳气的极盛，“厥”者是阴气的竭尽。先知晓五行作为体，又知晓六气作为用，然后可以读《伤寒论》和《金匮要略》，然后可以治疗男女百病。西医对于六经名目，从未得知，对于气化怎么能梦见呢？竟然说人是铁、养炭等共十四种物质凑合而成。他们所说的十四种物质，都是经过剖割锻炼后取得的质料，而人未死之时，难道只有这些块然存在的物质吗？
Heaven possesses the Five Elements (Wuxing, Five Phases) of Metal, Wood, Water, Fire, and Earth, which operate without cease, termed Wuyun (Five Movements). Humans inherit these to generate the Zang-Fu organs (Zang-Fu Organs), thereby corresponding to the Five Movements. The principles are detailed in the beginning of the volume and need not be repeated here.
Heaven possesses the Six Qi (Li Qi, Six Energies) of Wind, Cold, Dampness, Dryness, Fire, and Heat, which fill all things. Humans inherit these Six Qi to form the Six Channels (Liu Jing, Six Meridians). Each Zang-Fu organ has one channel, combining to form the Six Channels, thereby corresponding to Heaven's Six Qi. Those named Taiyang (Greater Yang) do so because Heaven possesses this Taiyang Qi; those named Taiyin (Greater Yin) do so because Heaven possesses this Taiyin Qi. The names of the Six Channels all originate from Heaven and are not arbitrarily named by humans. One must understand what each channel's Qi governs in order to recognize pathological conditions. These transformations of Qi are the fundamental principles of life generation; the origins and details of diseases are fully contained within them. Western medicine fails to comprehend this entirely, leading to frequent errors in treatment.
Above Shaoyang (Lesser Yang), Fire Qi governs, with Jueyin (Terminal Yin) as its intermediate manifestation (Zhong Jian). Above Yangming (Bright Yang), Dryness Qi governs, with Taiyin as its intermediate manifestation. Above Taiyang, Cold Qi governs, with Shaoyin (Lesser Yin) as its intermediate manifestation. Above Jueyin, Wind Qi governs, with Shaoyang as its intermediate manifestation. Above Shaoyin, Heat Qi governs, with Taiyang as its intermediate manifestation. Above Taiyin, Dampness Qi governs, with Yangming as its intermediate manifestation. This is referred to as the "Root" (Ben). Below the Root lies the Intermediate Manifestation; below the Intermediate Manifestation lies the "Mark" (Biao). Since the Root and Mark differ, the responses of Qi manifest differently.
Heaven possesses Six Qi, and humans inherit them to have the Six Channels. The Six Channels emerge from the Zang-Fu organs. Each Zang-Fu organ has a meridian that travels and exits, distributing its transformations. The points where meridians interconnect internally are called the "Intermediate Manifestation." The Foot-Shaoyang Gallbladder Channel (Zu Shaoyang Dan Mai) travels from the Gallbladder to the foot, internally connecting with the Jueyin Liver. The Hand-Shaoyang Sanjiao Channel (Shou Shaoyang Sanjiao Mai) travels from the Sanjiao to the hand, internally connecting with the Jueyin Pericardium. Thus, the intermediate manifestation of the Shaoyang channels is Jueyin. Both the Hand-Shaoyang Sanjiao and Foot-Shaoyang Gallbladder jointly govern Xianghuo (Ministerial Fire); Xianghuo is the Root Qi of Shaoyang. Hence it is said, "Above Shaoyang, Fire Qi governs," meaning the Zang-Fu of these two channels primarily utilize Fire as their Root Qi. The intermediate manifestation is Jueyin, indicating that Wind Qi resides within. Its Mark is the Shaoyang channel, which governs the initial movement of Yang Qi.
The Foot-Yangming Stomach Channel (Zu Yangming Wei Mai) belongs to Dry Earth; the Hand-Yangming Large Intestine Channel (Shou Yangming Dachang Mai) belongs to Dry Metal. These two channels are both governed by Dryness Qi. (The Hand-Yangming Large Intestine meridian circulates and connects with the Taiyin Lung before reaching the hand; the Foot-Yangming Stomach meridian circulates and connects with the Taiyin Spleen before reaching the foot. Therefore, the intermediate manifestation of the Yangming channels is Taiyin.)
The Foot-Taiyang Bladder Channel (Zu Taiyang Pangguang Mai) belongs to Cold Water; the Hand-Taiyang Small Intestine Channel (Shou Taiyang Xiaochang Mai) belongs to Junhuo (Monarch Fire). The Hand channels transform according to the Foot channels, prioritizing Cold Water. Thus, above Taiyang, Cold Water is collectively stated to govern. The Hand-Taiyang meridian circulates and connects with the Shaoyin Heart before reaching the hand; the Foot-Taiyang meridian circulates and connects with the Shaoyin Kidney before reaching the foot. Therefore, the intermediate manifestation of these two channels is Shaoyin.
The Foot-Jueyin Liver Channel (Zu Jueyin Gan Mai) belongs to Wind-Wood; the Hand-Jueyin Pericardium Channel (Shou Jueyin Xinbao Mai) belongs to Ministerial Fire. The child transforms according to the mother, prioritizing Wind. Thus, above Jueyin, Wind Qi governs. The Hand-Jueyin channel internally connects with the Shaoyang Sanjiao, and the Foot-Jueyin channel internally connects with the Shaoyang Gallbladder. Therefore, the intermediate manifestation of these two channels is Shaoyang.
The Foot-Shaoyin Kidney Channel (Zu Shaoyin Shen Mai) belongs to Yin-Water; the Hand-Shaoyin Heart Channel (Shou Shaoyin Xin Mai) belongs to Fire-Heat. The Heart is the Monarch, and the Kidney transforms according to it. Thus, both Shaoyin channels are collectively governed by Heat Qi. The Hand-Shaoyin Heart channel internally connects with the Taiyang Small Intestine, and the Foot-Shaoyin Kidney channel internally connects with the Taiyang Bladder. Hence, it is said that the intermediate manifestation is Taiyang.
The Foot-Taiyin Spleen Channel (Zu Taiyin Pi Mai) belongs to Wet Earth; the Hand-Taiyin Lung Channel (Shou Taiyin Fei Mai) belongs to Clear Metal. As mother and child with shared Qi, above Taiyin, Dampness Qi governs. The Hand-Taiyin Lung meridian connects with the Hand-Yangming Large Intestine, and the Foot-Taiyin Spleen meridian connects with the Foot-Yangming Stomach. Hence, it is said that the intermediate manifestation is Yangming. This is referred to as the "Root." This sentence summarizes the preceding text: above the Six Channels, what governs is their Root Qi. The Root Qi is rooted in the Zang-Fu organs, residing above the meridians. From the Root Qi, descending along the meridians, the internally connecting parts constitute the Intermediate Manifestation. From below the Intermediate Manifestation, the meridians travel outward to the hands and feet, forming the Six Channels, which differ as Greater/Lesser, Bright/Terminal, Yin/Yang. These correspond to the ends of the Six Qi, hence termed the "Mark of Qi." Sometimes the Mark is identical to the Root, or identical to the Intermediate Manifestation. Since the Root and Mark vary, the responses of Qi also present different phenomena. Consequently, the Six Channels each exhibit different preferences and aversions in pathology. Zhang Zhongjing’s *Treatise on Cold Pathogenic Diseases* (*Shanghan Lun*) is entirely based on this principle and must be studied in detail.
Furthermore, regarding the names of the Six Channels: "Tai" (Greater) refers to the utmost magnitude of Yin and Yang; "Shao" (Lesser) refers to the initial birth of Yin and Yang; "Ming" (Bright) refers to the extreme prosperity of Yang Qi; "Jue" (Terminal) refers to the exhaustion of Yin Qi. One must first understand the Five Elements as the substance (Ti) and then understand the Six Qi as the function (Yong). Only then can one read the *Shanghan Lun* and *Jingui Yaolue*, and only then can one treat various diseases in men and women. Western medicine has never understood the nomenclature of the Six Channels; how could they dream of understanding Qi transformations? They claim that humans are composed of fourteen substances such as iron and carbon. These so-called fourteen substances are obtained only after dissection and refinement. Yet, for a living person, are there not more than just these inert material substances?